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Miscellaneous Writings 


BY 

H. EMILIE CADY 
^1 

Author of ^'Lessons in Truth,** “GoJ a 
Present Help,** etc. 


REVISED AND AUTHORIZED 



UNITY SCHOOL OF CHRISTIANITY 

KANSAS CITY, MISSOURI 

1920 


/ 





F^iblishar 

22 \^2% 


I 


DEDICATED 

to 

The many loving friends all over the rvorld 
Tvho have been cheered and helped by these 
simple messages. 





TABLE OF CONTENTS 


Finding the Christ in Ourselves 

. . 9 

Neither Do I Condemn Thee . 

. . 32 

In His Name. 

. . 38 

Loose Him and Let Him Go 

. . 46 

All Sufficiency in All Things 

. . 55 

God’s Hand. 

. . 68 

If Thou Knewest .... 

. . 76 

Trusting and Resting 

. . 86 

The Spoken Word 

. . 99 

Unadulterated Truth 

. . 106 

Oneness With God 

. . 115 









FOREWORD 


Responding to the oft-repeated requests of 
many friends who have been helped by read¬ 
ing the various booklets and magazine articles 
of the author, it has seemed best to publish 
them all under one cover as a more convenient 
way for readers to have the helps always at 
hand. The papers which make up this volume 
have been written from time to time as a result 
of practical, daily experience. In none of them 
is there anything occult or mysterious; neither 
has there been any attempt at literature. Each 
number is so plain and simple that “a way¬ 
farer though a fool need not err therein.” 

In revising the articles herein contained, there 
have been a few nonessential changes; yet the 
Principle and its application remain the same. 
Truth is that which is so, and it can never 
change. Every true statement here is as true 
and as workable today as it was when these 
papers were written. We ask no one to believe 
that which is here written simply because it is 
presented as Truth. “Prove all things” for 


yourself, for it is perfectly possible to prove 
every statement in this book. Every one has 
been proved before it was written. No book or 
author can solve another’s problem for him. 
Each must work out his own salvation. Here 
are some effectual rules, suggestions and helps 
thereto; but results to oneself all depend on 
how faithfully and persistently one uses the 
helps given. 

The author is grateful for the many words 
of appreciation which have come to her from 
time to time. These words are encouraging 
to one who is trying to solve her own life’s 
problems, as you are trying to solve yours, by 
the teachings of the Master. 

“Lessons in Truth,’’ because of their effec¬ 
tive helpfulness, have been sought for and pub¬ 
lished in five languages, besides in embossed 
point for the blind. Let us hope that this book, 
now sent forth with the same object of being a 
practical living help in daily life, may meet the 
same fate. H. E. C. 

January 1, 1916. 


FINDING THE CHRIST IN OUR¬ 


SELVES 



HROUGHOUT all His teachings, Je- 


JL sus tried to show those who listened to 
Him, how He was related to the Father, and 
to teach them that they were related to the same 
Father in exactly the same way. Over and 
over again He tried in different ways to explain 
to them that God lived within them, that He 
was a “God of the living and not of the dead.” 
And never once did He assume to do anything 
as of Himself, always saying: “Of mine own 
self I can do nothing. The Father that dwell- 
eth in me. He doeth the works.” But it was 
very hard then for people to understand, just 
as it is very hard for us to understand today. 

There were in the person of Jesus two dis¬ 
tinct regions. There was the fleshly, mortal 
part which was Jesus, the son of man; then 
there was the central, living, real part which 
was Spirit, the Son of God—that was the 


9 


10 


Miscellaneous Writings 


Christ, the Anointed. So each one of us has 
two regions of being—one the fleshly, mortal 
part, which is always feeling its weakness and 
insufficiency in all things, always saying, “I 
can’t;’* and then at the very center of our being 
there is a something which, in our highest mo¬ 
ments, knows itself more than conqueror over 
all things; it always says, “I can, and I will.” 
It is the Christ-child, the Son of God, the 
Anointed in us. “Call no man your father on 
earth,” said Jesus, “for One is your Father 
which is in heaven.” 

He who created us did not make us and set 
us off apart from Himself, as a workman makes 
a table or a chair and puts it away as some¬ 
thing completed and only to be returned to the 
maker when it needs repairing. Not at all. 
God not only created us in the beginning, but 
He is the very Fountain of Life ever abiding 
within us, from which Fountain constantly 
springs up new life to re-create these mortal 
bodies. He is the ever-abiding Intelligence 
which fills and renews our minds. His crea¬ 
tures would not exist a moment were He to be 
or could He be separated from them. “Ye are 


Finding the Christ 


11 


the temple of the living God; as God hath said, 
I will dwell in them and walk in them.” 

Let us suppose a beautiful fountain which is 
supplied from some hidden, but inexhaustible 
source. At its center it is full of strong, vig¬ 
orous life bubbling up continually with great 
activity; while out around the circumference 
the water is so nearly motionless as to have be¬ 
come impure and covered with scum. This 
exactly represents man. He is composed of a 
substance infinitely more subtle, more real than 
water. “We are also His offspring.” Man is 
the offspring—or the springing forth into vis¬ 
ibility—of God the Father. At the center he 
is pure Spirit, made in the image and likeness of 
the Father, substance of the Father, one with 
the Father, fed and renewed continually from 
the inexhaustible Good, which is the Father. 
“In Him we live, move and have our being.” 
At the circumference, where stagnation has 
taken place (which is man’s body), there is 
not much that looks God-like in any way. We 
get our eyes fixed on the circumference, or ex¬ 
ternal of our being. We lose consciousness of 
the indwelling, ever active, unchanging God at 


12 


Miscellaneous Writings 


the center, and we see ourselves sick, weak and 
in every way miserable. It is not until we learn 
to live at the center, and to know that we have 
power to radiate from that center this unceas¬ 
ing, abundant life, that we are well and strong 
and powerful. 

Jesus kept His eyes away from the external 
altogether, and kept His thoughts at the central 
part of His being, which was the Christ. 
“Judge not according to appearances,” He 
said, that is, according to the external, “but 
judge righteous judgment,” according to the 
real truth, or from the Spirit. In Jesus, the 
Christ, or the Central Spark which was God, 
the same as lives in each of us today, was drawn 
forth to show itself perfectly over and above the 
body, or fleshly man. He did all His mighty 
works, not because He was given some greater 
or different power from that which God has 
given us—not because He was in some different 
way a Son of God and we only children of 
God—but just because this same Divine Spark 
which the Father has implanted in every child 
born, had been fanned into a bright flame by 
His prenatal influences, early surroundings, and 


Finding the Christ 


13 


by His own later efforts in holding Himself in 
constant, conscious communion with the Father, 
the Source of all love, life and power. 

To be tempted does not mean to have things 
come to you which, however much they may 
affect others, do not at all affect you because 
of some superiority in you to them. It means 
to really be tried^ to suffer and to have to make 
effort to resist. Paul speaks of Jesus as “one 
tempted in all points like as we are.” And 
Jesus himself confessed to having been tempted 
when He said to His disciples, “Ye are they 
which have continued with me in my tempta¬ 
tions” (Luke 22:28). The humanity of the 
Nazarene “suffered being tempted,” or tried, 
just as much as you and I suffer today because 
of temptations and trials, and in exactly the 
same way. 

We know that during His public ministry 
Jesus spent hours of every day alone with God; 
and none of us know what He went through in 
all the years of His early manhood—just as 
you and I are doing today—in overcoming the 
mortal. His fleshly desires. His doubts and 
fears, until He came into the perfect recognition 


14 


Miscellaneous Writings 


of this indwelling Presence, this “Father in 
me,” to whom He ever ascribed the credit of all 
His wonderful works. He had to learn as we 
are having to learn; He had to hold fast as 
we are having today to hold fast; He had to 
try over and over again to overcome as we are 
doing, or else He was not “tempted in all 
points like as we are.” 

We must all recognize, I think, that it was 
the Christ within which made Jesus what He 
was; and our power now to help ourselves and 
to help others, lies in our getting to comprehend 
the truth, for it is a truth, whether we realize it 
or not, that this same Christ lives within us as 
it lived in Jesus. It is the part of Himself 
which God has put within us, and which ever 
lives there with an inexpressible love and desire 
to spring to the circumference of our being, or 
to our consciousness, as our sufficiency in all 
things. “The Lord thy God in the midst of 
thee is mighty; He will save [or He mils to 
save]; He will rejoice over thee with joy; He 
will rest in His love; He will joy over thee 
with singing” (Zeph. 3:17). This Christ 
within us is the “well beloved Son,” the same 


Finding the Christ 


15 


as it was in Jesus. It is the “I in them, and 
thou in me, that they may be made perfect,” of 
which Jesus spoke. 

In all this we would detract nothing from 
Jesus. He is still our Savior in that He went 
through suffering unutterable, through the per¬ 
fect crucifixion of self, that He might lead us to 
God; that He might show us the way out of 
our sin, sickness and trouble; that He might 
manifest the Father to us, and teach us how 
this same Father loves us and lives in us. We 
love Jesus and must ever love Him with a love 
which is greater than all others, and to prove 
our love would follow His teachings and life 
closely. In no other way can we do this so 
perfectly as by trying to get at the real meaning 
of all that He said, and let the Father work 
through us as He did through Him, our perfect 
Elder Brother and Savior. 

In speaking, Jesus sometimes spoke from the 
mortal part of Him, but he lived so almost 
wholly in the Christ part of Himself, so con¬ 
sciously in the center of His being, where the 
very essence of the Father was bubbling up in 


16 


Miscellaneous Writings 


ceaseless activity, that He usually spoke from 
that part. 

When He said, “Come unto Me, and I will 
give you rest,” He could not have meant come 
unto His personal, mortal self, for He knew of 
the millions of men and women who could 
never reach Him. He was then speaking from 
the Christ self of Him, meaning not “Come 
unto me, Jesus,” but “Come unto the Christ.” 
Nor did He mean, “Come unto the Christ liv¬ 
ing in me,” for comparatively few could ever 
do that. But He said, “The words I speak are 
not mine, but the Father’s in Me.” Then it 
was the Father saying not “Come unto Jesus,” 
but “Come unto Me;” that is, “Come up out of 
the mortal part of you where all is sickness and 
sorrow and trouble, into the Christ part where 
I dwell, and it will give you rest. Come up 
into the realization that you are One with the 
Father, that you are surrounded and filled with 
Divine Love, that there is nothing in the uni¬ 
verse real but the good, and that all good is 
yours, and it will give you rest.” 

“No man cometh unto the Father but by 
me,” means not that God is a stern Father 


Finding the Christ 


17 


whom we must coax and conciliate by coming 
to Him through Jesus, His kinder, more easily 
entreated Son. Did not Jesus say, “He that 
hath seen me hath seen the Father”? or in 
other words. As I am in love and gentleness 
and accessibility, so is the Father. These 
words mean that no man can come to the 
Father except through the Christ part of him¬ 
self. You cannot come around through some 
other person or by any outside way. Another 
may teach you how .to come, and assure you of 
all that is yours if you do come, but you must 
retire within your own soul, find the Christ 
there and look to the Father through the Son 
for whatever you want. 

Jesus was always trying to get the minds of 
the people away from His personality, and to 
fix them on the Father in Him as the source of 
all His power. And when toward the last 
they were clinging so to His mortal self, be¬ 
cause their eyes had not yet been opened to 
understand about the Christ within their own 
souls. He said, “It is expedient for you that I 
go away, for if I go not away the Comforter 
will not come;” that is, if He remained where 


18 


Miscellaneous Writings 


they could keep looking to his personality all 
the time, they would never know that the same 
Spirit of Truth and Power lived within them¬ 
selves. 

There is a great difference between a Chris¬ 
tian life and a Christ life. A Christian life is 
following the teachings of Jesus, with the idea 
of God and Christ being wholly outside of us, 
to be called upon but not always to answer. A 
Christ life is the same following of Jesus’ teach¬ 
ings with the knowledge of God’s indwelling 
presence, which is always Life, Love and 
Power within us now ready and waiting to 
flow forth abundantly, aye, lavishly into our 
consciousness, and through us unto others the 
moment we open ourselves to it and trustfully 
expect it. One is a following after Christ, 
which is beautiful and good so far as it goes, 
but is always very imperfect; the other is let¬ 
ting Christ, the perfect Son of God, be mani¬ 
fested through us. One is expecting to be 
saved sometime from sin, sickness and trouble; 
the other is knowing we are in reality saved 
now from all these things through this indwell¬ 
ing Christ, and by faith we affirm it until 


Finding the Christ 


19 


the evidence is manifested in our bodies. 

Simply believing that Jesus died on the cross 
to appease God’s wrath never did or can save 
any one from present sin, sickness or want, and 
was not what Jesus taught. “The devils be¬ 
lieve and tremble,** we are told, but they are 
not saved thereby. There must be something 
more than this—a living touch of some kind, a 
sort of intersphering of our own souls with the 
Divine Source of all good and giving. We 
are to have faith in the Christ, believe that the 
Christ lives in us, and is in us God’s Son; that 
this indwelling One has power to save and 
make us whole; aye, more, that He has made 
us whole already. For did not the Master 
say, “Whatsoever things ye desire when ye 
pray, believe that ye receive [present tense], 
and ye shall have them**? 

If, then, you are manifesting sickness, you 
are to ignore the seeming—which is the ex¬ 
ternal, or circumference of the pool where the 
water is stagnant and the scum has arisen—and 
speaking from the center of your being, say: 
“This body is the temple of the living God; 
the Lord is now in his holy temple; Christ in 


20 


Miscellaneous Writings 


me is my life, Christ is my health, Christ is my 
strength, and Christ is perfect; therefore, I am 
now perfect because He dwelleth in me as per¬ 
fect life, health, strength.” Say the words 
with all earnestness, trying to realize what you 
are saying, and almost immediately the per¬ 
ennial Fountain of Life at the center of your 
being will begin to bubble up and continue 
with rapidly increasing activity until new life 
will radiate through pain, sickness, sores, all 
diseases, to the surface, and your body will 
show forth the perfect life of Christ. 

Suppose it is money you need. Take the 
thought, “Christ is my abundant supply (not 
supplier). He is here within me now, and 
greatly desires to manifest Himself as my sup¬ 
ply. His desires are fulfilled now.” Do not 
let your thoughts run off into how He is going 
to do it, but just hold steadily to the thought of 
the supply here and now, taking your eyes off 
from every other source, and He will surely 
honor your faith by manifesting Himself as 
your supply a hundredfold more abundantly 
than you have asked or thought. So also with 
“whatsoever things ye desire.” But remember 


Finding the Christ 


21 


the earnest words of James, the apostle: “He 
that wavereth is like a wave of the sea driven 
with the wind and tossed. Let not that man 
think that he shall receive anything of the 
Lord.” 

Nowhere in the New Testament is the idea 
conveyed that Jesus Christ came that there 
might be after death a remission of the penalty 
for sin. That idea is a pure fiction of man’s 
ignorant, carnal mind of later date. In many 
places in the Biblical record reference is made 
to “remission of sins;” and Jesus himself, ac¬ 
cording to Luke’s record, said that “repentance 
and remission of sins should be preached in his 
name among all nations.” “Sins,” in the 
original text, does not mean crime deserving 
punishment. It means any mistake or failure 
which brings suffering. Christ came that there 
might be remission or cessation of sins, of 
wrongs, of mistakes, which were inevitably fol¬ 
lowed by suffering. He came to bring “good 
tidings of great joy to all people.” Tidings 
of what? Tidings of salvation. When? 
Where? Not salvation from punishment after 
death, but salvation from the mistakes and 


22 


Miscellaneous Writings 


failures here and now. He came to show us 
that God, our Creator and Father, longs with 
yearnings unutterable to be to us, through the 
Christ, the abundance of all things we need or 
desire. But our part is to choose to have Him, 
and after we have chosen to “hold fast till He 
comes.” Not till He comes after death, but 
just to hold steadily to our faith until He mani¬ 
fests Himself. For instance, in thus looking to 
Him for health, when by an act of your will 
you stop looking to any material source (and 
this is not always easy to do), and declare the 
Christ in you to be the only life of the body, 
and it always perfect life, it needs but that you 
hold steadfastly, without wavering, to the 
thought in order to become well. 

And when once you have put any matter 
into the hands of this indwelling, ever-present 
Christ, in whom there is at all times an irrepres¬ 
sible desire to spring to our rescue and to do all 
things for us, to work out, do not dare to take 
it back into your mortal hands again to work 
out for yourself, for by so doing you simply 
put off the time of His bringing it to pass. All 
you have to do in the matter is to hold to the 


Finding the Christ 


23 


thought, “It is done. It is manifest now.” 
This Divine Presence is our sufficiency in all 
things, and will materialize itself as such in 
whatever we need or desire if we but trustfully 
expect it. 

This matter of trusting the Christ within to 
do all things for us—realizing that we are one 
with Him and that unto Him is given all power 
—is not something which comes to any of us 
spontaneously. It comes by persistent effort 
on our part. We begin by determining we will 
trust Him as our present deliverance, as our 
health, our riches, our wisdom, our all, and we 
keep on by a labored effort until we form a 
kind of spiritual habit. No habit bursts full- 
grown into our lives, but every one comes from 
a succession of little acts. Be sure when you 
see any one working the works of Christ, heal¬ 
ing the sick, loosing the bound, and so forth, by 
the word of Truth spoken in faith, that this 
faith did not jump unto them from some out¬ 
side source all at once; but if we knew the 
facts, we should probably know of days and 
nights when with clenched fists and set teeth 
they have held fast to the Christ within, “trust- 


24 


Miscellaneous Writings 


ing where they could not trace,” until they 
found themselves possessing the very “faith of 
the Son of God.” 

If we want this Father within, which is the 
Christ, to manifest Himself as all things 
through us, we must learn to keep the mortal of 
us still—to still all its doubts and fears and 
false beliefs—and to hold rigidly to the “Christ 
only.” In His name we may speak the words 
of healing, of peace and deliverance to others, 
but as Jesus said of Himself, so we must also 
say of ourselves, “Of mine own self [that is, of 
the mortal], I can do nothing; the Father in 
me, he doeth the works.” He is the ever¬ 
present Power to overcome all things, be they 
sickness, weakness, ignorance or whatever. 
We claim this Power, or bring it into our con¬ 
sciousness where it is of practical use, by 
declaring over and over again that it is ours 
already. Saying, and trying to realize what 
we are saying, “Christ is my wisdom, hence I 
know truth,” will in a short time make us un¬ 
derstand spiritual things better than months of 
study will do. Saying, “Christ is my strength. 


Finding the Christ 


25 


I cannot be weak or frail,” will make us strong 
enough for any emergency. 

Remember, we do not begin by feeling these 
things at first, but by earnestly and faithfully 
saying them, and acting as though they were 
so—and this is the faith which brings the 
Power into manifestation. 

The Christ lives in us always. God, the 
Creative Energy, sent His Son first, even be¬ 
fore the body was formed, and He ever abides 
within, “the firstborn of every creature.” But 
it is with us as it was with the ship on the 
tempestuous sea after the storm arose. Jesus 
being in the vessel did not keep if from rocking 
or the angry waves from beating against it, for 
He was asleep. It was only after He was 
awakened and brought out to manifest His 
power that the sea became still and the danger 
was over. 

The Christ in us has been there all the time, 
but we have not known it, and so our little ships 
have been tossed about by sickness and poverty 
and distrust until we have seemed almost lost. 
I, the true spiritual self of me, am one with this 
Christ. You, the true spiritual self of you, are 


26 


Miscellaneous Writings 


one with this Christ. The true self of every 
person is the child of God, made in His image. 
“Beloved, now are we sons of God, and it 
doth not yet appear what we shall be, but we 
know that when He shall appear, we shall be 
like Him.” Now, already, are we the sons, 
and when He shall appear, that is, not when 
sometime after the transition called death. He, 
some great, glorious Being shall burst upon 
our view, but when we have learned to still 
the mortal of us and let the Father manifest 
Himself at our surface, through the indwelling 
Christ, then we shall be like Him, for He only 
will be visible through us. 

“Behold, what manner of love the Father 
hath bestowed upon us that we should be called 
the sons of God.” We are not simply reflec¬ 
tions or images of God, but expressions (from 
ex, out of, and premere, pressum, to press or 
force), hence a forcing out of God, the All- 
Good, the All-Perfect. We are projections of 
the Invisible Presence into visibility. God 
made man one with the Father, even as Jesus 
was; and just in proportion as we recognize 


Finding the Christ 


27 


this and claim our birthright, the Father in us 
will be manifested to the world. 

Most of us have an innate shrinking from 
saying, “Thy will be done.” Because of false 
teaching and from associations we have be¬ 
lieved that this prayer, if answered, would take 
away from us all that gives us joy or happiness. 
Surely nothing could be further from the truth. 
Oh, how we have tried to crowd the broad 
love of God into the narrow limits of man’s 
mind! The grandest, most generous, loving 
father that ever lived is but the least bit of 
God’s fatherhood manifested through the flesh. 
God’s will for us means more love, more purity, 
more power, more joy in our lives every day. 

No study of spiritual things or material, no 
effort, though it be superhuman on our part, 
could ever begin to make of us the grand. God¬ 
like creatures, showing forth the same limitless 
soul which Jesus showed, as just praying con¬ 
tinually the one prayer, “Thy will be done in 
me,’’ for the Father’s will is to manifest His 
perfect Being through us. “Among the crea¬ 
tures one is better than another, according as 
the Eternal Good manifesteth itself and work- 


28 


Miscellaneous Writings 


eth more in one than in another. Now that 
creature in which Eternal Good most manifest- 
eth itself, shineth forth, worketh, is most known 
and loved, is the best; and that wherein the 
Eternal Good is least manifested, is least of 
all creatures” (Theologia Cermanica). “It 
pleased the Father that in Christ should all 
fullness dwell”—fullness of love, fullness of 
life, fullness of joy, of power, of All Good'. 
“And ye are complete in Him.” Christ in us, 
one with us, so we may boldly and with con¬ 
fidence say, “In Christ all things are mine.” 
Declaring it will make it manifest. 

But above all things else, learn to keep to the 
Christ within yourself, not that within some¬ 
body else: Let the Father manifest through 
you in His own way, though it differ from that 
of every other child of His. Heretofore even 
the most spiritually enlightened of us have been 
mere pygmies, because we have by the action 
of our conscious thought limited the Divine 
Manifestation to make it conform to the 
manifestation through some one else. God will 
make of us spiritual giants if we will but take 
away all limits and give Him an opportunity. 


Finding the Christ 


29 


“Although it be good and profitable that 
we should learn and know what great and 
good men have wrought and suffered, and how 
God hath dealt with them, and wrought in 
them and through them, yet it were a thousand 
times better that we should in ourselves learn 
and perceive and understand who we are, how 
and what our own life is, what God is doing 
in us, and what He will have us do” {Theo- 
logia Cermanica). 

All the blessings promised in the twenty- 
eighth chapter of Deuteronomy are to those 
who “listen diligently to the voice of the Lord 
thy God,” those who seek the inner voice in 
their own souls, and learn to listen to and obey 
what it says to them individually, regardless of 
what it says to any other person, no matter how 
far he or she may be advanced in spiritual un¬ 
derstanding. This voice will not lead you ex¬ 
actly as it leads any other in all the wide 
world; but in the infinite variety there will be 
perfect harmony, for there is but “one God 
and Father of all, who is above all, and 
through all, and in you all.” Emerson says, 
“Every soul is not only the inlet, but may be- 


30 


Miscellaneous Writings 


come the outlet of all there is in God.” We 
can only be this by keeping ourselves con¬ 
sciously in open communication with God with¬ 
out the intervention of any other soul between 
Him and us. “The anointing ye have received 
abideth in you, and ye need not that any man 
teach you.” “But the Comforter, which is the 
Holy Ghost, whom the Father will send in my 
name. He shall teach you all things.” “How- 
beit, when He, the Spirit of truth is come. He 
will guide you into all truth; for He shall not 
speak of Himself; for whatsoever He shall 
hear, that shall He speak; and He will show 
you things to come.” 

It needs but the one other little word, non?, 
firmly and persistently held in the mind, to 
bring into manifestation through us the highest 
ideal we are capable of forming; aye, far 
higher, for does it not say, “As the heavens are 
higher than the earth, so are my ways higher 
than your ways, and my thoughts than your 
thoughts”? And this manifestation through 
us will be the fulfillment of God’s ideal instead 
of our limited, mortal ideal, when we learn to 
let the Spirit lead and to hold our conscious 


Finding the Christ 


31 


minds to the noTV. You want to manifest the 
perfect Christ. Affirm with all your heart, and 
soul, and strength, that you do so manifest now; 
that you manifest health, and strength, and 
love, and truth, and power. Let go the notion 
of being or doing anything in the future. God 
knows no time but the Eternal Now. You can 
never know any other time, for there is no 
other. You cannot live an hour or ten minutes 
in the future. You cannot live it until you 
reach it, and then it becomes the Now. Say¬ 
ing or believing salvation and deliverance are 
to be, will forever and through all the eternal 
ages keep them, like a will-o’-the-wisp, just a 
little ahead of you, always to be reached but 
never quite realized. 

“Now is the accepted time, now is the day 
of salvation,” said Jesus. He said nothing 
about our being saved from our distresses after 
death, but always taught a present salvation. 
God’s work is finished in us now. All the full¬ 
ness abides in this indwelling Christ now. And 
whatever we persistently declare is done now, 
is manifested now, we will see fulfilled. 


NEITHER DO I CONDEMN THEE 

H itherto few of us have had any 
idea of the destructive potency of con¬ 
demnatory words or thoughts. Even among 
Truth students who know the power of every 
spoken word—and because they know it so 
much greater is that power—there is a wide¬ 
spread tendency to condemn the churches and 
all orthodox Christians, to criticize and speak 
disparagingly of students of different schools 
(as though there could be but one school of 
Christ), and even to discuss among themselves 
the failings of individuals who, in ways differ¬ 
ing from their own, are earnestly seeking to 
find the Christ. 

Let us stop and see what we are doing. 
Why should we condemn the churches? Did 
not Jesus “continue to teach in the syna¬ 
gogues”? He did not withdraw from the 
church and speak of it contemptuously. Nay, 
but remained in it, trying to show people 
wherein they were making mistakes, trying to 
lead them up to a higher view of God as 
32 


Neither Do I Condemn Thee 


33 


their Father, and to stimulate them to more 
truly righteous lives. If He found hypocrisy in 
the churches, He did not content Himself with 
saying, ‘T am holier than thou,” but He re¬ 
mained with them and taught them a more ex¬ 
cellent way, that the inside of the platter must 
be made clean. 

Is the servant greater than his Lord? Shall 
not we, whom the Father has called into such 
marvelous light, rather help those sitting in 
darkness, even in the churches, than to utter one 
word of condemnation against them? A loyal 
son does not condemn his father and mother 
because in their day and generation, with their 
then limitations, they did not grow up to his 
present standard. We do not condemn the 
tallow candle or old stage coach because we 
have grown into a knowledge of electricity and 
steam power. We only see that out of the old 
grew the new, and that the old was necessary 
to the new. 

God, in His eternal purposes, is carrying ev¬ 
ery living soul on toward a higher knowledge 
of the truth, a more perfect evolvement of Him¬ 
self through that soul. If some are being 


34 


Miscellaneous Writings 


pushed on into the light of Truth and conse¬ 
quent liberty more rapidly than others, shall 
they turn and rend those who are walking more 
slowly but just as surely on toward the perfect 
light? Nay, nay; but, praising God for the 
marvelous revelation of Himself within our 
own souls, let us lift up rather than condemn 
any who are struggling toward the light. Let 
us become workers together with God, doers of 
the law, not judges. 

Let no soul who has been born into a knowl¬ 
edge of God ever dare again to speak or even 
think disparagingly of or to any who seemingly 
are behind him in spiritual growth, lest by so 
doing he be found working against God, who is 
Infinite Wisdom as well as Love. 

Jesus said to the disciples, after they had 
come into the consciousness of their oneness 
with the Father by “receiving the Holy Ghost,*’ 
“Whosesoever sins ye remit, they shall be re¬ 
mitted unto them, but whosesoever sins ye re¬ 
tain, they shall be retained.’’ Oh, with what 
mighty meaning these words are fraught in this 
new light which God has given us! See how 
our speaking, aye, our very thinking of the sins 


Neither Do I Condemn Thee 


35 


or mistakes of others fastens these mistakes 
upon them as realities. 

Strong, positive thoughts of condemnation 
sent to one by any person, will strike that one 
with the physical sensation of having been hit 
in the pit of the stomach with a cobblestone. 
If he does not immediately rouse himself to 
throw off the feeling—as he easily can by look¬ 
ing into his Father’s face and saying over and 
over until it becomes reality to himself, “Thou 
God appro vest me’’—it will destroy for the 
time being his consciousness of perfect life, and 
he will fall into a belief of we2ikness and utter 
discouragement quicker than from any other 
cause. 

We read that the eyes of our God are too 
pure to behold iniquity. An absolutely pure 
person sees no licentiousness in another. A 
wholly true person sees no falsity in another. 
Perfect love responds not to envy, fear or 
jealousy in another. It “thinketh no evil.’’ 
Jesus said, “The prince of this world cometh 
and findeth nothing in me’’—that is, nothing to 
respond to anything in himself. So, unless 
there is something within us which responds to 


36 


Miscellaneous Writings 


sin in others, we shall not see it in them. “By 
thy words thou art condemned, and by thy 
words thou art justified.” The moment we be¬ 
gin to criticize or condemn another we prove 
ourselves guilty of the same fault we are giving 
recognizance to. 

All condemnation springs from looking at 
personality. Personality (Latin, persona, a 
mask) is the outward appearance, not the real 
self. That any of us utters a word of con¬ 
demnation of another is the surest proof that he 
himself is yet living largely in the external of 
his being, the personality; that he has not yet 
risen at all beyond the plane of those to whom 
the pure Nazarene said, “Let him who is with¬ 
out sin among you cast the first stone.” Just 
in proportion as we return unto God, as we 
withdraw from the external to the within of 
ourselves, keeping our thoughts centered on 
Him who is perfect, will we lose sight of per¬ 
sonality, of divisions and differences, and be¬ 
come conscious of our oneness with each other 
and with God. 

We are one always and forever, whether we 
realize it or not. Knowing this, do you not see 


Neither Do I Condemn Thee 


37 


a new meaning in the words, “Judge not, that 
ye be not judged; for with what judgment ye 
judge, ye shall be judged”? 

“God sent not His Son into the world to 
condemn the world, but that through him the 
world might be saved.” And yet when Philip 
said to Jesus, “Show us the Father,” Jesus re¬ 
plied, “He that hath seen me hath seen the 
Father.” Then, if God does not condemn, 
shall we, dare we, even in the smallest things? 
To each of us the Master says, “What is that 
to thee? Follow thou me.” 

It is not while we are looking at the imper¬ 
fect either in ourselves or in our brother, but 
while we are *'beholdmg as in a glass the gZorp 
of the Lord, Tve are changed into the same hn-^ 
age from glory to glory, even as by the Spirit 
of the Lord.” 


IN HIS NAME 


ID IT ever occur to you that you are 



almost daily taking God’s name in vain? 
Unless you are very watchful, very careful, 
you are doing so. 

When God called Moses to lead the chil¬ 
dren of Israel out of Egypt, “Moses said unto 
God, Behold, when I come unto the children 
of Israel, and shall say unto them. The God 
of your fathers hath sent me unto you; and 
they shall say to me. What is His name? what 
shall I say unto them? 

“And God said unto Moses, I Am THAT I 
Am: and he said. Thus shalt thou say unto 
the children of Israel, I Am hath sent me unto 
you. . . . 

“This is my name forever, and this is my 
memorial unto all generations.** 

I Am, then, is God’s name. Every time 
you say / am sick, I am weak, / am discour¬ 
aged, are you not speaking God’s name in vain, 
falsely? 


38 


In His Name 


39 


I Am cannot be sick; I Am cannot be 
weary, or faint, or powerless; for / Am is All- 
Life, All-Power, All-Good. 

‘7 Am** spoken with a downward tend¬ 
ency, is always false, always “in vain.” The 
seventh commandment says, “Take not the 
name of the Lord thy God in vain; for the 
Lord will not hold him guiltless that taketh 
His name in vain.” And Jesus said, “By thy 
Tvords thou shalt be justified, and by thy words 
thou shalt be condemned.” 

If you speak the “/ Am** falsely, you will 
get the result of false speaking. If you say, “I 
am sick,” you will get sickness; “I am poor,” 
you will get poverty; for the law is, “Whatso¬ 
ever a man soweth, that shall he also reap.” 
“/ Am/* spoken upward, toward the good, the 
true, is sure to out-picture in visible good, in 
success, in happiness. 

Does all this sound foolish to you? Do you 
doubt that such power goes with the speaking 
of that name? If so, just go alone, close your 
eyes, and in the depth of your own soul say 
over and over the words, “/ Am/* Soon you 
will find your whole being filled with a sense 


40 


Miscellaneous Writings 


of power which you never had before—^power 
to overcome, power to accomplish, power to do 
all things. 

I am, because Thou art. I am what Thou 
art. I am one with Thee, O Thou Infinite I 
Am! I am good. I am holy. I am well. I 
am, because Thou art. 

Says the Psalmist, “The name of the Lord 
is a strong tower; the righteous runneth into it 
and are safe.” They who think rightly about 
the power of the I Am, spoken upward, just 
simply have to run into it, as into a strong tower 
or fortress, and they are safe. 

Did you ever go into a meeting where the 
drift of all the “testimonies” given was the I 
Am spoken upward—“I am happy to be here,” 
“I am glad I am a Christian,” “I am hoping 
and trusting in God,” etc? Attend such a 
gathering, and almost before you know it, you 
will find yourself lifted entirely above all your 
troubles and anxieties. You leave such a meet¬ 
ing with a feeling of joy and lightness, and a 
consciousness that you have the power to over¬ 
come all the home troubles and worries; and 
you go, singing and confident, toward the very 


In His Name 


41 


fire which, an hour before, seemed about to 
consume you. 

Dear friends, you who at times feel almost 
discouraged, you who are being continually 
“sand-papered” by the petty worries and anx¬ 
ieties of life, just try for one week always say¬ 
ing the I Am upward, toward the good, and 
see what the result will be. Instead of saying, 
“I am afraid it will rain,” say, “I hope it will 
not rain;” instead of “I am sorry,” say, “I 
would have been glad had it been so and so;” 
instead of saying, “I am weak and cannot ac¬ 
complish,” say, “/ Amy because Thou art; I 
can accomplish, because I Am'* You will be 
astonished at the result. 

The Christ, speaking through Jesus, said to 
the Jews who were boasting of being descend¬ 
ants of Abraham: “Verily, verily, I say unto 
you, before Abraham was, I am.” And Paul, 
writing to Timothy, said: “Let everyone who 
nameth the name of Christ depart from iniq¬ 
uity.” Let every one who speaks the I Am 
keep it separated from iniquity, or from false 
speaking. Let it be spoken always upward, 
never downward. 


42 


Miscellaneous Writings 


Jesus also said, “Whatsoever ye ask in my 
name”—that is, in the name I Am —“He will 
give it you.” Whenever you desire—^not sup¬ 
plicate, but desire, speaking the “/ Am" up¬ 
ward—He will give what you ask. Every 
time you say, “I am happy,” you ask in His 
name for happiness. Every time you say, “I 
am unhappy,” you ask in His name for unhap¬ 
piness. “Hitherto,” He said to the disciples, 
“ye have asked nothing in my name. Ask, 
and ye shall receive, that your joy may be full.” 
Is not this just the trouble? Hitherto what 
have we been asking “in His name”? Have 
we been asking for health or sickness, for hap¬ 
piness or unhappiness, for riches or poverty, by 
the manner of our speaking the I Am? 

Have we spoken it upward, toward the 
good, or downward toward the not good? 
That which we have been receiving will tell the 
story. Jesus said if they asked rightly in His 
name, their “joy would be full.” Is your joy 
full? If not, then give heed to your asking. 

The disciples healed “in the name of Jesus 
Christ.” In the name of Jesus Christ is the 
name of the I Am. 


In His Name 


43 


Suppose a messenger is sent out from the 
executive mansion at Washington, to do certain 
things in the name of the President of the 
United States. These three little words, “In 
his name,” invest the messenger with the full 
power of the President, as far as the closing of 
that service is concerned. 

“Whatsoever ye do in word or deed, do all 
in the name of the Lord Jesus, giving thanks 
unto God the Father,” said Paul, in writing to 
the Colossians. Whatever we do heartily and 
sincerely in the name of Christ or the I Am 
carries with it the power of the I Am to ac-^ 
complish—a power from a higher source be¬ 
hind us, as the presidential messenger receives 
his power from a higher source. All power is 
given unto Christ. Doing all things “in His 
name” puts aside our mortal personality and 
lets the Christ do the work. When Moses, 
with a sense of his personal insufficiency for so 
great a work, shrank from it, saying, “O my 
Lord, I am not eloquent, but I am slow of 
speech and of a slow tongue, the Lord said 
unto him. Who hath made man’s mouth? 
Have not I, the Lord? Now therefore go. 


44 


Miscellaneous Writings 


and I will be with thy mouth, and teach thee 
what thou shalt say.” 

In Edward Everett Hale’s story, “In His 
Name,” a story of the Waldenses seven hun¬ 
dred years ago, it is no fairy tale that invests 
the words, “In His Name,” with such magic 
power. This little password carried all who 
went on errands of good safely through the 
most dangerous places. Locked doors were 
readily opened at the sound of the words. 
Soldier, sentry, officer of the guard, all gave 
way respectfully and instantly before it. Men 
were willing to leave their homes at a moment’s 
notice and plunge into the greatest hardships 
“for the love of Christ and in His name.” 

Ministering today “in His name,” I say unto 
you, troubled one, anxious one, weary one. Be 
strong! be of good courage! be hopeful! 
The world—the mortal—is overcome already. 
The Christ, the I Am, speaking through Jesus, 
has spoken it, saying, “I have overcome the 
world.” 

“To him that overcometh”—that is, to him 
who recognizes that already the world is over¬ 
come by the I Am, that there is nothing in all 


In His Name 


45 


the universe but the I Am —“will I give to eat 
of the hidden manna, and will give him a white 
stone, and on that stone a new name which no 
man knoweth, saving him who receives it.” 

“Him that overcometh will I make a pillar 
in the temple of my God, and he shall go no 
more out; and I will write upon him the name 
of my Cod” even the name I Am. 


LOOSE HIM AND LET HIM GO 


O NE OF the natural tendencies of the 
mortal mind is toward proselyting. 

The moment we believe something to be true 
we begin to try to convert others to our belief. 
In our eagerness we forget that truth is kalei¬ 
doscopic in its forms. We learn to say, with 
some degree of realization, “God worketh in 
me to will and to do of his good pleasure,” but 
we quite forget that the same God is working 
equally in our brother “to will and to do.” 

Among the wise sayings of the ancient phi¬ 
losopher, Epictetus, we find something like this: 
“Doth a man bathe himself quickly? Then 
say not ivrongly, but quickly. Doth he drink 
much wine? Then say not iprong/p, but much. 
For whence do you know if it were ill done till 
you have understood his opinion of it? . . . 
Remember that he probably does it believing 
that it is right and meet for him to do so. It is 
not possible then that he can follow the thing 


<6 


Loose Him and Let Him Go 


47 


that appears to you, but the thing that appears 
to him.” 

Every living soul has an inherent right to 
freedom of choice, a right to live out his life in 
his own way. One of the surest signs that a 
person is no longer in bondage himself, is his 
willingness to give others their freedom, to al¬ 
low others the privilege of seeking and finding 
God as they will. 

Our great basic statement is, “All is Good, 
because All is God.” In other words, God is 
the only Intelligence, the only Life at the center 
of every form of existing life. We say that we 
believe the highest manifestation of God is in 
man; that God ever abides at the center of 
man, of all mankind, and is always in process 
of manifesting more and more of Himself, Pure 
Intelligence, Perfect Love, through man’s con¬ 
sciousness until man shall come to be con¬ 
sciously one with the Father in all things. 

Do you really believe this fundamental state¬ 
ment? Then where is there any cause for the 
anxiety which you feel about those you love 
who are not, as you say, “in the Truth”? 

If we truly believed that “All is Good” we 


48 


Miscellaneous Writings 


would not be troubled ever about those who 
apparently are going all wrong. They may 
be going wrong according to our limited con¬ 
ception of right and wrong. But my brother, 
sister, you are not your brother’s keeper. He 
that will redeem, aye, He that hath already re¬ 
deemed your brother, liveth rvithin him. The 
Christ who ever lives at the center of every 
soul “neither slumbers nor sleeps.” God work- 
eth, or as the original has it, “God is working 
effectually to perform” in your brother to bring 
him to Himself just as much as He is working 
in you and me. And we have absolutely noth¬ 
ing to fear about the eventual success of this 
Worker. He never fails. 

You have perhaps come to the flowering or 
the fruiting season in your growth out of the 
darkness of sense belief into the light of spir¬ 
itual understanding. It is blessed and beauti¬ 
ful to be where you are, and it is hard to human 
belief to see those you love just barely showing 
their heads above the earth of sin and mistake; 
or harder still to see them daily going down 
deeper into the earth of an animal life, farther 


Loose Him and Let Him Go 


49 


away from your conception of the good than 
ever before. 

But just here is the place for us to cling 
faithfully and trustingly to our basic statement. 
“We are saved by hope; but hope that is seen 
is not hope,” said Paul. Faith is not sight. Is 
our basic statement, “All is good,” founded on 
principle or on evidence of the senses? If on 
principle, then it is immutable, unchangeable. 
And God is just as surely abiding at the center 
of your loved husband or son, working in him, 
when he is drinking or going down as when he 
is coming up. 

God is just as much the life of the seed when 
it is being planted in the dark earth where, to 
the human sense, it is dead and all is lost, as He 
is the life of the new leaf which a few days 
later bursts into sight. In fact it is because 
God is there at the center working in the still¬ 
ness, unseen, and not at all because of the 
fussy, noisy outside work which you and I do, 
that the seed ever comes forth at all into new¬ 
ness of life. 

“Except a grain of wheat fall into the 
ground and die, it abideth alone; but if it die. 


50 


Miscellaneous Writings 


it bringeth forth much fruit” (John 12:24). 

Thus it would seem that the dying, the fail¬ 
ure, the going down of the old is a necessary 
step in all true salvation. Every soul must go 
down till he strikes his own level, his own self, 
before there can be any real growth. We may 
seem to hold another up for a while, but even¬ 
tually he must walk alone. The time of his 
walking alone with his own indwelling Christ, 
his own true self, will depend largely upon our 
letting go of him. No one will seek anything 
higher than he is today until he feels the need 
of something higher. Your dear ones must 
have the liberty to live out their own lives, and 
you must let them, or else you are the one who 
puts off the day of their salvation. 

“But,” says some heart that is aching over 
the error ways of a loved one, “would you not 
help any one? Would you not run after him 
and urge him continually to turn into the right 

•v»» 

way? 

Yes and no. I would gladly, joyfully help 
any one Tvhen he wants help. But I could not 
urge any one to leave his own light and walk 
by my light. Nor would I, like an over-fond 


Loose Him and Let Him Go 


51 


mother, pick up another and try to carry him in 
my arms by continually “treating” him. 

A mother may—^and sometimes does, men¬ 
tally and morally, if not physically—through 
her false conception of love, carry her child 
until he is twenty years old, lest he, not knowing 
how to walk, fall and bump his nose a few 
times. But if she does this until he is a grown 
man, what will he do? He will turn and rend 
her, because she has stolen from him his in¬ 
herent right to become a strong, self-reliant 
man. She has interposed herself between him 
and the power within him which was waiting 
from his birth to be strength and sufficiency for 
him in all things. She should have placed him 
on his own feet, made him know that there was 
something in himself that, could stand, encour¬ 
aged and steadied him, and so helped him to 
be self-reliant and independent. 

Hundreds of anxious fathers and mothers, 
sisters and wives say, “Ah! but I love this one 
so I cannot stand still and see him rushing on 
to an inevitable suffering.” 

Yes, you love him. But I tell you it takes 
an infinitely greater, more God-like love to 


52 


Miscellaneous Writings 


stand still and see your child burn his hand a 
little, that he may gain self-knowledge, than it 
does to be a bond-slave to him, ever on the 
alert to prevent the possibility of his learning 
through a little suffering. Are you equal to 
this larger love—to the love which does not 
hold itself on the qui vive to interpose its nag¬ 
ging bodily presence between the dear ones and 
their own indwelling Lord who is “with them 
always”? Having come yourself to a knowl¬ 
edge of the mighty truth that “God is all and 
in all,” have you the moral courage to “be still 
and know”? to take off all restrictions and 
rules from others, and let the God within them 
each one, grow them as He will; and, trusting 
Him to do it in the right way, keep yourself 
from all anxiety in the matter? 

When Jesus preached of a glorious freedom 
from suffering through a “kingdom within,” 
He often interspersed His preaching with the 
words, “Let him hear that hath ears to hear.” 
In other words, the gospel message of deliver¬ 
ance is for all who are ready for it. Let him 
who has come to where he wants it, tzike it. 

No one has any right to coerce another to 


Loose Him and Let Him Go 


53 


accept his ideal. Every person has a right to 
his own ideal until he desires to change it. 

God is leading your friend by a way you do 
not and cannot know. It is a safe and sure 
way; it is the shortest and only way. It is the 
Christ way; the ivithin way. “I am the door,” 
says the Christ within every man’s own soul. 
“If any man enter in by me,” that is, by way 
of the Christ in himself, “he shall be saved.” 

Now you are trying to have your friend 
enter in through your door. He must enter in 
through his own Christ, his own desire, ejid you 
must let him alone to the workings of that in¬ 
dwelling One, if you want him to manifest 
Good. 

“But,” you say, “is there nothing I can do 
when I see my husband, brother, friend, going 
down?” 

Yes, there is something you can do, and a 
very effectual something, too. 

“The sword of the Spirit is the Word.” 
You can, whenever you think of your friend, 
speak the word of freedom to him. You can 
alway and in all ways, “Loose him, and let 
him go;” not forgetting the letting him go is as 


54 


Miscellaneous Writings 


important as the loosing him. You can tell 
him mentally that Christ lives within him, and 
makes him free, forever free; tell him that he 
manifests the Holy One wherever he goes and 
at all times, for there is nothing else to manifest. 
And then you see to it that you do not recog¬ 
nize any other manifestation than the Good in 
him. 

It is written, “Whosesoever sins ye remit, 
they are remitted unto him; and whosesoever 
sins ye retain, they are retained.” Will you in¬ 
variably speak the word of remission or loosing 
to your erring ones? Or will you bind them 
closer, tighter in the bondage which is breaking 
your own heart, by speaking the word of re¬ 
tention to them continually? 

If you really want your friends to be free, 
there is but one way for you: “Loose them and 
let them go.” For it is the promise of the 
Father, through the Son, that “Whatsoever ye 
loose on earth shall be loosed in heaven.” 


ALL SUFFICIENCY IN ALL THINGS 



HERE is that within every human being 


JL which is capable of being brought forth 
into the material, everyday life of that person 
as the abundance of every good thing he may 
desire. 

Here and there a soul who is consciously 
abiding in the secret place of the Most High, 
and being taught by the Spirit of Truth, dimly 
recognizes this and says, “The Holy Spirit 
abiding within us is able to do all things for 
us;“ while occasionally a metaphysician, in 
whom the intuitional is largely developed, is 
beginning to apprehend it as a demonstrable 
truth, and, carefully avoiding all pious words, 
lest he be considered in the old rut of religious 
belief, says, “The outer or visible man has no 
need which the inner or invisible man cannot 
supply.” 

Let us not haggle over terms. There need 
be no schism. Each means the same thing. 
The only difference is in words. Each one is 
getting at the same truth in his own way, and 


56 


Miscellaneous Writings 


eventually the two will clasp hands in unity, 
and see eye to eye. 

This Spirit of the living God within us, fed 
ever from the All-Father fountainhead, is not 
only the Giver of all good gifts, the Supplier of 
all supply, but it is the gift itself. We must 
come right up to this point. The Giver and 
the Gift are one. 

God himself is the fulfillment—or the Sub¬ 
stance which fills full—of every desire. 

Truly our eyes have been holden, until now 
in these later days we are coming to know of 
“God in His world;” of Him, the immanent 
creative Cause of all things, ever dwelling in 
man, ready and willing at any moment to re¬ 
create or renew our bodies and minds, or to 
manifest Himself through us as anything 
needed by us. 

TTie certainty of this manifestation depends 
entirely upon our ability to recognize and ac¬ 
cept this truth. 

One recognizes God within as indwelling 
purity and holiness. To that one He is sancti¬ 
fication; and just in the proportion to the rec¬ 
ognition and the trust with which this Divine 


All Sufficiency 


57 


Presence is regarded as immanent holiness does 
it spring forth into the outer, everyday life of a 
man as holiness, so that even they who run 
may read a something more than human in him. 

Another recognizes and accepts the God 
within himself as the life of his body; and in¬ 
stantly this Divine Life, always perfect, strong 
and vigorous, and always desiring with the 
mighty desire of Omnipotent Love to manifest 
itself through somebody or something as per¬ 
fection, begins to flow through his body from 
center to circumference until the entire body is 
charged with a fullness of life which is felt even 
by others who come in contact with him. This 
is Divine healing; and the time required for the 
process of complete healing depends, not upon 
any changeableness of God—for God knows 
no time but the eternal now—^but entirely upon 
the ability of the person to recognize and trust 
the Power which works in him. 

The one who recognizes the indwelling God 
as his holiness, but cannot mentally grasp any 
more truth, lives a holy, beautiful life, but per¬ 
haps lives it all through years of bodily disease 
and sickness. Another who recognizes the 


58 


Miscellaneous Writings 


same immanent God as his health, and is made 
both holy and physically well by the recog¬ 
nition and acceptance, stops there, and won¬ 
ders, when he is well and is living a life entirely 
unselfish and God-like, why he should always 
be poor, lacking even the bare necessities of 
life. 

O, fools and slow of heart to believe! Can 
ye not see that this same indwelling God who 
is your holiness and your health is also your 
sustenance and support? Is He not our All 
Sufficiency in All Things? Is it not the nat¬ 
ural impulse of the Divine Being to flow forth 
through us into all things, “Whatsoever ye de¬ 
sire when ye pray”? Is there any limit except 
such as our poor human minds have set? Does 
He not say, “Every place that the sole of your 
foot shall rest upon, that have I given thee”? 
What does this mean? Is it not saying, 
“Whatsoever you dare to claim, that will I be 
to you”? 

This Divine Energy is the substance (from 
sub —under, and stare —to stand), the real 
thing which stands under or within the visible 


All Sufficiency 


59 


or unreal of all things—food and clothing as 
well as life and health. 

How do we get holiness? Not by outside 
works of purifying ourselves, but by turning to 
the Holy Spirit within and letting it flow forth 
into our human nature until we become perme¬ 
ated with the Divine all through. How is per¬ 
fect health through divine or spiritual healing 
obtained? Is it by looking to or trusting ex¬ 
ternal efforts or appliances? Surely not; but 
rather by ceasing entirely from the without, 
and turning our thoughts and our faith to the 
Father in us. 

How, then, are we to get our abundant sup¬ 
ply—aye, even more than we can ask or think 
(for God gives not according to our need, but 
“according to His riches” we are told) ? “Ac¬ 
quaint now thyself with Him and be at peace; 
thereby shall good come unto thee,” saith our 
God. Cease to look to outside sources; turn 
within. “If thou return to the Almighty, thou 
shalt be built up. Yea, the Almighty shall be 
thy defense, and thou shalt have plenty of 
silver.” Be still and know that God—even 


60 S>iii5CEiXAXEOus Writings 

tie iiidfweffiittg God, the Father in us—^is our 
si^ly- 

It h DOit CTio ogh to beheve simply that God 
is oar Ssappliesr — the One who shall by His 
omn^xstei: power mfiuence the mind of some 
one an abundance to divide with us. 

This is Hmitatioti. God beiog our Health 
meaiK far more than God being our Healer. 
God as our ScqjfJy h mhnitely more than God 
s£> our Si^ifslier. 

When EliAa muh^lied the widow’s oil, he 
did not, recognizmg God simply as the Sup¬ 
plier, ai and then for answer receive a few 
baireis of oil from some one over-rich in that 
ctsmmotfc' and in whose heart the Spirit of 
God was w'odkrng. That would have been a 
good bat a very limited way; for had the de¬ 
mand cootooed, m time not only the village 
but the whole country around would have been 
destitute of oiL 

EJMaa understood the Divine Law of worfe- 
ing, and putlijg hnnself into harmony with it. 
Cod hSjmdj^ fhe uAstance of all things, be- 
cfime mamf&t as the tmUrmted supply —a supH 
ply whkh could ea^ly have flowed until this 


All Sufficiency 


61 


time had there been need and vessels enough. 

Jesus’ increase of the loaves and fishes did 
not come up from the village in response to 
some silent word spoken by Him to a person 
having a quantity. He never recognized that 
He had any right to seek the over-possessions of 
another, even though He was going to use them 
to benefit others. In order to feed the multi¬ 
tude, He did not reach out after ^ .lat which be¬ 
longed to any man, or even th^t which was 
already in manifestation. The extra supply 
was a new and increased manifestation of Di¬ 
vine Substance as bread and fish. So with the 
oil of Elisha, who was “a man with like pas¬ 
sions as we.” In both these cases nothing came 
to them from without to supply the need, but 
the supply proceeded from within outward. 

This Divine Substance—call it God, Cre¬ 
ative Energy, or whatever you will—is ever 
abiding within us, and stands ready today to 
manifest Itself in whatever form you and I need 
or wish, just as it did in Elisha’s time. It is the 
same yesterday, today and forever. Our de¬ 
sire is the cup which shapes the form of Its 


62 


Miscellaneous Writings 


coming, and our trust—the highest form of 
faith—sets the time and degree. 

Abundant supply by the manifestation of 
the Father in us, from within outward, is as 
much a legitimate outcome of the Christ life or 
spiritual understanding as is bodily healing. 

The Word—or Spirit—is made flesh (or 
clothed with materiality) in both cases, and 
both are equally in God’s order. The law of 
“work-to-earn” is only a schoolmaster beating 
us with many stripes, breaking us into many 
pieces when we fall across it in our failures, 
just to bring us to Christ. “But after that faith 
is come, we are no longer under a school¬ 
master.” Then Christ—the Divine in us—- 
becomes the fulfillment of the law. 

“Labor not for the meat that perisheth,” 
said the Nazarene. Cease to work with the 
one object, viz., “for a living,” or for supply. 
Be forever free from the law of poverty and 
want, as you are from the law of sin and dis¬ 
ease—^through faith in Christ; that is, by tak¬ 
ing this indwelling Christ, or Spirit, or Invisible 
Man as your abundant supply, and, looking to 
no other source, hold to it until it manifests 


All Sufficiency 


63 


itself as such. Recognize it. Reckon it. Be 
still and know it. Do not struggle and work 
and worry while you know it, but just be still. 
“Be still, and know that I am” what? part of 
God? No. “Know that I am God”—all of 
God, Good, all of Good. I am Life. I am 
Health. I am Love. I am Supply. I am the 
Substance of all that human souls or bodies 
can need or want. 

The law says, “In the sweat of thy face 
shalt thou eat bread.” The Gospel brings 
“glad tidings of great joy which shall be to all 
people.” The law says. Work out your sal¬ 
vation from sin, sickness and poverty. The 
Gospel says, Christ—the Father in you—is 
your salvation; have faith in Him. The law 
says. Work all you can and God will do the 
rest. The Gospel says. Free gift, not of works, 
lest any man should boast. The law is a way. 
Gospel, or Christ, the way, “Choose ye this 
day whom ye will serve.” 

“But,” says some one, “will not such teach¬ 
ing—that our abundance is not at all depend¬ 
ent upon the labor of our hands or head— 


64 


Miscellaneous Writings 


foster selfishness and indolence? Is it not a 
dangerous teaching to the masses?” 

Jesus never thought the Gospel dangerous 
for the masses. It has not proven dangerous 
to teach that health is a free gift of God to His 
children—a gift which they need not labor for, 
but just recognize and accept. 

Does any one attempt to hide away from 
others, like a talent hidden deep in the earth, 
the new-born health which is God-manifest in 
response to recognition and faith? If he does, 
he soon finds that his health has disappeared; 
for selfishness and the consciousness of an in¬ 
dwelling God cannot both abide in the same 
heart. 

Let not any one for a moment suppose that 
he can use Gospel means for selfish ends. As 
well suppose he can go west by going east. A 
thousand times better that a millstone be 
hanged about his neck and he be drowned in 
the depths of the sea than to attempt to use 
God’s free gifts for selfish purposes. The 
divine abundance manifested through you is 
given you for ministry to others. You can 
neither receive it indolently nor retain it self- 


All Sufficiency 


65 


ishly. If you attempt either, the flow of divine 
oil will be stayed. 

In Christ, or in the consciousness of the in¬ 
dwelling Divine Spirit, we know that every 
man and woman is our father and mother, 
brother and sister; that nothing is our own, but 
all is God’s because all is God. 

And because we know this, we give—as we 
work—without thought or hope of return, be¬ 
cause God flows through us to others. Our 
giving is our only safety-valve. Abundance is 
often a snare to those who know not God, the 
indwelling One, who is Love. But the abun¬ 
dance which is manifested from within outward 
is only the material clothing of perfect Love, 
and cannot ever bring selfishness. “The bless¬ 
ing of the Lord, it maketh rich, and He addeth 
no sorrow with it.” 

Will God, being manifest as our abundant 
supply, foster idleness? A thousand times. 
No! We will then more than ever be co¬ 
workers together with God. Working but not 
laboring, working always for others. It is only 
labor when it is for self. Labor, not work, 
brings weariness, sorrow and sickness. Labor 


66 


Miscellaneous Writings 


not for meat, that is, for any good to yourself. 
Working as God works does not weary, for 
then the current of unlimited Divine Life is 
always flowing through us anew to bless others. 

“There is a river, the streams whereof shall 
make glad,” but we must always keep the 
stream flowing from rvithin —the source of its 
uprising — outward if it is to make glad. 
When we work in harmony with Divine Law 
we have with us the whole force of the stream 
of living waters to carry us along. 

Better than he knew spoke the poet when 
he said: 

Earth hath no sorrow 
Heaven cannot heal. 

Not the far-away heaven after death, when 
a whole lifetime has been spent in sorrow and 
trouble, but this “kingdom of heaven within 
you,” here, now, today. The mortal, human, 
earth part of you has no sorrow which cannot 
be healed, overcome, wiped out at once and 
forever by this ever indwelling Divine Spirit. 

If any man would hasten the day of every 
man’s deliverance from all forms of human sor¬ 
row and want, let him at once begin to draw 


All Sufficiency 


67 


himself from outside sources and external war¬ 
fare, and center his thoughts on Christ the Lord 
within himself. 

“The Lord in the midst of thee is mighty.” 

“Acquaint now thyself with Him and be at 
peace; thereby good shall come unto thee.” 

“Prove me now and see if I will not pour 
out a blessing upon you so great that there shall 
not be room to receive it.” 

Let us prove him. “Commune with your 
own heart upon your bed and be still.” Be 
still and know. Be still and trust. Be still 
and expect. 

“My soul, wait thou only upon God, for my 
expectation is from Him.” 


GOD’S HAND 


T here is but one hand in the universe. 

It is God’s hand. Whenever you have 
felt that your hand was empty it has been be¬ 
cause you have believed yourself something 
separate from God. Have you not felt at 
times great desire to give to others something 
they needed or wanted, and have not been 
able? Have you not said many times within 
yourself, “Oh, if I only had money, how I 
would relieve anxiety and distress! If it was 
only in my power, how quickly would I give 
to this one needing work, a lucrative position; 
to that one wanting release from material bond¬ 
age, freedom,” etc? Have you not often said, 
“If I could only afford it, I would so gladly 
give my time and service to others with no 
thought of return”? 

From whence, suppose you, comes this de¬ 
sire to give? Is it from the mortal of you? 
Nay, nay, it is the voice of the Giver of all 
good gifts crying out through you. It is God’s 
desire to give through you. Cannot He afford 
68 


God’s Hand 


69 


to give whenever and wherever He will, and 
not be made poorer but richer thereby? Your 
hand is God’s hand. My hand is God’s hand. 
Our Father reaches out through these. His onZp 
hands, to give His gifts. We have nothing to 
do with the supply. Our part is to pass out 
freely, and without ceasing, the good gift. 
This we can do only by making a complete 
consecration (as far as our consciousness goes) 
of these hands, this entire being, to the service 
of God, the All-Good. When we have given 
anything to another we no longer recognize it 
as ours, but as theirs. So this conscious conse¬ 
cration of our hands to God helps us to recog¬ 
nize them as God’s hands in which is (no 
longer “shall be’’) the fullness of all things. 

When, a few weeks ago, the full recognition 
of there being but one hand was first given to a 
lady, it was so real that for hours whenever 
she looked at her right hand she seemed unable 
to close it, so running over full did it seem of 
all good things. She said to herself, “Then if 
this be true, I have in my hand health to give 
the sick, joy to give the mourning, freedom to 
give those in bondage, money to those needing 


70 


Miscellaneous Writings 


it; it onl^ needs that I k^ep the hand open for 
all good gifts to flow out." To all who came 
to her that day in need of anything she said 
mentally, “Here is just what you desire; take 
it and rejoice. All gifts are in my hand to 
give—it is God’s hand.” 

And the result of that day’s work almost 
startled her, with such marvelous swiftness did 
the external manifestations of the heart’s desire 
come to every one to whom she gave the word. 
One aged man, who for five years had been in 
external bondage and exile in a foreign land, 
held there by the machinations of another, and 
in which case no external law had been of 
avail to free, was set into perfect liberty^, with 
the most complete vindication of character, and 
consequent public congratulations and rejoic¬ 
ings, by the word of liberty given him through 
that woman that day. Recognizing her hand 
as God’s hand, she only said, “Then in this 
hand are that man’s freedom papers,” and 
mentally extending to him her hand, she said, 
“Here is your freedom; it is God’s gift; wake 
up and take it; get up and go forth; you are 
free.” Then she committed the whole matter 


God’s Hand 


71 


unto Him who invariably establishes the word 
spoken in faith, and He brought to pass the 
physical out-picturing of freedom. 

“Thou openest thine hand and satisfiest the 
desire of every living creature.” Would you 
like to be able to do this? Then k^ep the 
hand open. Let no fear of poverty, fear of 
want, fear you will not be appreciated or 
justly dealt v/ith, hinder you. Go right on 
giving aid to all who need anything. “Speak 
the word only” of giving. It is God’s word 
spoken through your lips, and has He not said, 
“My word shall not return unto me void, but 
shall accomplish that whereunto it is sent”? 

We cannot afford to withhold from giving 
our time, our intellect, our love, our money, to 
whosoever needs, for the law is that withhold¬ 
ing makes poorer. “There is that scattereth, 
and yet increaseth; and there is that withhold- 
eth more than is meet, but it tendeth to pov¬ 
erty,” said Solomon. 

The supply is inexhaustible. Its outflow can 
be limited only by demand. Nothing can ever 
hinder the hand which is consciously recog¬ 
nized as God’s hand from being refilled, ex- 


72 


Miscellaneous Writings 


cept, as was the case where the widow’s oil 
was multiplied through Elisha, “there is not a 
vessel more to receive it.*’ Let not the seeming 
emptiness of your hand at times stagger your 
faith for a moment. It is just as full when you 
do not see it as when you do. Keep right on 
recognizing it as God’s right hand in which are 
all good gifts now. And thus you will prove 
him who said, “Prove me now herewith, saith 
the Lord of hosts, if I will not open you the 
windows of heaven and pour out to you a bless¬ 
ing, that there shall not be room enough to 
receive it.’’ 

God is surely calling us to “come up 
higher.’’ To all those who are earnestly seek- 
*ing the truth for truth’s sake, and not for the 
loaves and fishes, neither that they may be able 
to “give a sign’’ to those seeking signs. He is 
saying loudly, “Take no thought what ye shall 
eat, what ye shall drink, or wherewithal ye 
shall be clothed. Your Father knoweth ye 
have need of these things. Seek ye first the 
kingdom of Cod, these other things shall be 
added. Freely ye have received, freely give. 
Do good and lend, hoping for nothing again. 


God’s Hand 


73 


and thereby ye shall be the children of the 
highest.’* God is forever giving, giving, giving, 
with no thought of return. Love always thinks 
of giving, never of receiving. God’s giving is 
the spontaneous outflow of perfect love. The 
higher we rise in recognition and consequent 
manifestation of the Divine, the more surely 
we think always of the giving, not of what we 
shall receive. 

We know now that money, houses, lands, 
and all material things can be made to come to 
us by holding them in our thoughts as ours; but 
that is not the highest God has in store for us. 
“Eye hath not seen, nor ear heard, nor hath it 
entered into the heart of man to conceive of the 
things He hath prepared for them that love’’— 
what? Self? No, but “that love Him’’—that 
love Good more than self. Jesus said, “They 
that have forsaken houses, lands, etc., for my 
name’s sake shall receive an hundredfold now 
in this time, of houses, lands,’’ etc. They that 
have forsaken, they that have forsaken self, 
they that dare let their hand be forever open to 
their brother, “doing good and lending, hoping 


74 


Miscellaneous Writings 


for nothing again,” to them is the promise of 
an hundredfold even in this life. 

God has called us to be stewards of His. 
He has chosen us as vessels to carry good to 
others, and it is only while carrying to others 
that we ourselves can be filled. The law is, 
“Give, and it shall be given to you, good meas¬ 
ure, pressed down and running over.” Give 
without thought of return. 

“But,” says one, “am I to give my time, my 
money, my best thoughts, to others, and not re¬ 
quire of them something in return? It is not 
just.” Give as God gives. He knows no mine 
and thine. He says, “All I have is thine.” 

Look only to God for supply. If anything 
is returned to you through the one to whom you 
give, render thanks for it. If nothing visible is 
returned, give thanks just the same, knowing 
that no man can stand between you and the in¬ 
exhaustible supply; and that it is he that Tvith-' 
holds who is impoverished thereby, not he from 
whom anything is withheld. 

“Acquaint thyself with God and be at 
peace: thereby good shall come unto thee. If 
thou return to the Almighty, thou shalt be built 


God’s Hand 


75 


up; thou shalt put away iniquity far from thy 
tabernacles. Then shalt thou lay up gold as 
dust, and the gold of Ophir as the stones of the 
brooks. Yea, the Almighty shall be thy de¬ 
fense, and thou shalt have plenty of silver.” 

When we have learned that God is our 
supply, and that He it is from whence cometh 
all our help, we will no longer care whether 
“pay” is rendered for our services or not. We 
will simply know that all things are ours now, 
and out of the fullness of love we will give 
freely. God’s hand is sure. Your hand is 
God’s hand now—today. It is full now. 
Give out of it mentally to all who call upon 
you, whatever they need. “Trust also in Him, 
and He shall bring it to pass.” 


IF THOU KNEWEST 


I T WOULD seem almost childish and pu¬ 
erile, almost an insult to the intelligence of 
one’s readers, to assert that the sunlight coming 
into a darkened room will annihilate that dark¬ 
ness. The merest child knows this, even if he 
does not understand the modus operandi of 
such fact. The sunlight does not have to 
make an effort to do this; it does not have to 
combat the darkness or wrestle or strain to over¬ 
come it; in fact, it does not change its course or 
its natural action in the least. It just goes on 
calmly radiating itself as usual. And yet the 
darkness is annihilated the instant it is touched 
by the light. Why? Because the darkness is 
not an entity having a reality of its own. It is 
no thing. It is simply the absence of a positive, 
real something. And when there is made a 
way for the something to rush in and fill to full¬ 
ness the empty space, the no thing then is the 
nothing, the darkness annihilated, destroyed, 
healed; and all there is left is the something— 
the light. 


76 


If Thou Knewest 


77 


Where did the darkness go? It did not go 
anywhere because it was not; it did not exist. 
It was simply the lack of something, and when 
the lack was filled there was no longer any 
lack. So with all negations, with all that is 
not good, not light, not love, not health, not 
wholeness. They are each and every one the 
absence of the Real, and they are all annihi¬ 
lated or healed by letting in a Something, a 
real Substance which fills full the vacuum. 

Remembering that the things which are seen 
are the temporal, the unreal which pass away, 
while the things which are not seen are the 
eternal, the real, let us carry this thought of the 
no thing a little further. Unhappiness is not a 
reality because it is not eternal; it belongs in 
the category of things which pass away. 
Envy, selfishness, jealousy, fear, and so forth 
are not real entities in our lives. Each is a 
lack of love, its positive opposite. Lack of 
temporal goods, lack of health, lack of wis¬ 
dom, none of these things belong to the king¬ 
dom of the real because they are all temporal 
things which will, as the philosopher Epictetus 
said, “pass away.” Nothing is real except the 


78 


Miscellaneous Writings 


eternal, that which is based on the real Sub¬ 
stance — God — that which can never be 
changed or made less by any external circum¬ 
stances whatever. 

Does this not make a little clearer and more 
acceptable, a little less antagonistic to the mind 
of man the oft-repeated statements, “There is 
no evil, sickness is not real, sin is not real,” and 
so forth? I repeat, nothing is real which is not 
eternal; and all conditions of apparent evil, of 
sickness, poverty, fear, etc., are not things, not 
entities in themselves, but they are simply an 
absence of the opposite Good, just as darkness 
is the absence of light. In the deepest reality 
there is never an absence of the Good any¬ 
where, for that would mean absence of God 
there. God as Life, Wisdom, Love, Sub¬ 
stance, fills every place and space of the uni¬ 
verse, or else He is not omnipresent. Who 
shall dare say He is not? Eventually our best 
healing of wrong conditions and human suffer¬ 
ing is done when we recognize and affirm this 
great whole of Truth, the Omnipresence of 
God, refusing absolutely to recognize anything 
else. The only “absence” which exists is in 


If Thou Knewest 


79 


man’s consciousness or lower senses. But in 
order to bring this matter to the human under¬ 
standing by piecemeal, to break the bread so 
that each shall have the portion which he is 
able with his present growth to take, let us take 
up a little detail. 

Your friend is to all appearance very ill. 
God is Life—all the Life there is in the uni¬ 
verse. Is your friend’s illness an entity, a 
“real” thing (that is, an eternal thing) ? No, 
it is rather like the darkened room, needing only 
the light to heal, an absence of Perfect Life in 
the body. Would not the incoming of new¬ 
ness of life—this Perfect Life—to all the dis¬ 
eased atoms heal and renew and make alive? 
Of course. Well, how are we to let in this full¬ 
ness of Life? We will see later. 

Take another example, for bodily illness is 
one of the least of the woes of blinded human¬ 
ity with which we have to deal. A mother’s 
precious son is going all wrong. He drinks, 
steals; he breaks his mother’s heart with his 
unkindness and his dissipation. She weeps, re¬ 
bukes, entreats, lectures, finally nags. What is 
all this that is killing the mother? It is no 


80 


Miscellaneous Writings 


thing, nothing at all. It is not real because it 
is not eternal. It is the absence of Love, that is 
all. A perfect flood of Love permeating and 
saturating that boy’s being w^ould heal all of 
his diseases, both moral and physical, because 
he is simply manifesting a great selfishness 
which is absence of Love—the darkened room 
again. How are we to get the remedy, full¬ 
ness of Love, let in and thus applied to the root 
of the disease? We shall see. 

Poverty belongs among the no things, the 
nothings. It is not real, for only the eternal 
things are real, and poverty is temporal. It is 
an absence of substance, and it is only perma¬ 
nently healed by an inflow of Substance to fill 
the empty space. Sin is not real, for it is not 
eternal. It is a failure to reach the mark. It 
is a blind, ignorant outreaching of the human 
for something not possessed, the sinner desiring 
and hoping thereby to gain happiness. This 
empty void, this awful outreaching which re¬ 
sulted in failure is only satisfied and healed by 
the incoming flood of Good which fills full 
the lack as the sunlight fills the darkness. 

In overcoming undesirable conditions in our 


If Thou Knewest 


81 


lives there are two definite ways of arriving in 
our consciousness at the realization of the Om¬ 
nipresence of God—the great, comprehensive 
Truth which heals all manner of diseases and 
which makes free, viz.: First, we persistently 
deny the reality of the seeming evil; second, we 
let in the Substance of all good. 

Everything undesirable passes away if we 
refuse absolutely to give it recognition by word, 
deed or thought as a reality. This we can the 
more easily do when we remember that nothing 
is real except the eternal. A wiser One than 
we, said, “Give no place to the devil [evil].” 
It is not It really has no existence whatever, 
any more than has the darkness which often 
causes us, children that we are, perfect spasms 
of fear and suffering. It has no more reality 
(remonbering what is real) than the fiction 
of dreams. When one awakens from a partic¬ 
ularly unpleasant dream, some moments of 
definite assertion to oneself that it was only a 
dream, not real, are required before the heart’s 
normal action returns and the natural breathing 
is restored. Even with one’s eyes wide open, 
the dream seems strangely real, but we all 


82 


Miscellaneous Writings 


know that it was entirely a delusion of the 
senses, nothing else; no substance, no reality. 
So the physical and material troubles are not 
real, and they will disappear if we refuse abso¬ 
lutely to give them any life or reality by our 
word or thought. Let us rejoice in words of 
thanksgiving that this is one of God’s ways, 
simply that evils are not. This is our first step. 

Now for the second step. Had man any 
true conception of the gift of God to him, 
nothing in the created world would be able to 
withstand his power. We speak of a man’s 
“gift” without realizing how truly we are 
speaking. We say he is gifted in this direction 
or that as though he were in possession by 
nature of some remarkable ability inherited 
from parents or created by peculiar environ¬ 
ment. While many of us are ready to ac¬ 
knowledge in a general way that “every good 
and perfect gift is from above, and cometh 
down from the Father of lights,” even we are 
not at all prepared for the reception of the 
marvelous truth of man’s full endowment from 
this Source. When a glimpse of it comes it 


If Thou Knewest 


83 


makes one almost breathless with wonder and 
astonishment. 

“If thou knewest the gift of God to thee.” 
What is this inestimable gift? What, indeed, 
but that He hath given the veritable Son of 
God to be forever within us. This is the mar¬ 
velous way of creation and also of redemption 
from all human lack and suffering, Christ-in- 
you. “It hath pleased the Father that in Him 
[in this Christ, this Son of God] should dwell 
all the fullness of the Godhead”—fullness of 
Life, Love, Wisdom, Substance, yes, of the 
very substance of everything this human man 
can need or desire. “Christ in whom are hid 
all the treasures of wisdom and knowledge,” 
“of his fullness have all we received.” 

To have created man thus has seemed wise 
to Infinite Wisdom, and the one object in this 
life should be with us as it must be in the mind 
of God to make manifest this Son of God. 
“Unto every one of us is given grace [power, 
love, life, wisdom, substance], according to 
the measure of the gift of Christ.” Not that 
God’s giving is with partiality. Make no mis¬ 
take here. The Creator of the universe is no 


84 


Miscellaneous Writings 


respecter of persons. There are no favorites in 
His creation. All the fullness of the Godhead 
is embodied in His Son, this indwelling Christ. 
But this power, life, wisdom, this “all” that 
makes up the “fullness of God,” is manifested 
only in proportion as we recognize this Christ 
as the Source of the good we desire, look to 
Him for it, acknowledge Him as AlU and 
affirm persistently in the face of all opposition 
that the Son of God is now made visible 
through us. 

We are each of us small or great, gifted or 
otherwise, “according to the measure of the 
gift of Christ we have received” consciously. 
There must be an incoming of this Divine Son 
of God to our conscious minds. This incoming 
will depend upon our faithfulness in acknowl¬ 
edging the Source and affirming its manifesta¬ 
tion. We cannot idly drift into it. We must 
speak the words of Truth before Truth will be¬ 
come manifest. Paul said, “The Son of God 
was m^mifested to destroy the works of the 
devil [evil].” Precisely so, just as the light is 
manifested to destroy the darkness by filling 
it full. Let us take and definitely use day after 


If Thou Knewest 


85 


day this statement of Truth: “The Son of 
God in me is now manifested, made visible in 
my body and all my affairs. He comes not to 
destroy, but to fill full.” 


TRUSTING AND RESTING 

HERE is a perfect passivity which is not 



JL indolence. It is a living stillness born of 
trust. Quiet tension is not trust. It is simply 
compressed anxiety. 

Who is there among those that have learned 
the law of Good and have tried to bring it into 
manifestation, that has not at times felt his 
physical being almost ready to snap asunder 
with the intensity of his “holding to the 
Truth”? You believe in Omnipresent Life. 
You attempt to realize it for others. An obsti¬ 
nate case comes to you for help—a case in 
which the patient is always in a hurry for re¬ 
sults, always wanting to know how much more 
time will be required, and so forth. Her im¬ 
patience and unbelief, together with your great 
desire to prove the law to her, stimulate you, 
after a few treatments, to greater efforts; and 
almost immediately you find yourself thinking 
frequently of her when not treating, and trying 
to throw more force into the treatment when 


86 


Trusting and Resting 


87 


^ie K presoiL Ttai after giving a treatment 
you rnxl a seise of fullness in your head, wfiich 
b very uncomfortabie; and very soon, what at 
first v^-as a delight to you becomes a burden, 
and you almost the patient would go to 
scene cce else. You cannot help wondering 
die anproved so perceptibly with the first 
treatm-sits- and afterwards, even with your 
ZKreasec zeah seoned to stand still or get 
woese. Let me tell you why. It is because 
whei you first began to treat, you, so sure of 
the abundance of Divine Life, calmly and 
tmstznny spoke the truth to vour patient. 
\T'nen die got in a hurry, you, beginning to 
take on resporisbility whikh was God’s, not 
yeezsw grew ansfeus and began to cast upon her 
yeer am p r^ssisd anxiety- You were no longer 
a cbancsei for E>irae Life, sweet, peaceful, 
hirmccTccs* to fiow through, but fay your m- 
tensty and hurry you ccmipletely shut off the 
ark e idux. and wnore able only to force upon 
ber. cut of your anxiocis mortal mind, a few 
straied- compulsory thoughts which held her 
as 5i a and exha usted you. 

Srcie heafirg and other dononstrations of 






88 


Miscellaneous Writings 


power are brought to pass in this way, but it is 
always the stronger mortal thought controlling 
the weaker, and is always wearing to the one 
thus working. This plane is entirely one of 
mental suggestion, a mild form of hypnotism. 

In the matter of God as our supply, or any 
other side of the divine law which we from time 
to time attempt to bring into manifestation, the 
moment we begin to be anxious, then our quiet 
becomes simply the air-tight valve of tension 
or suppressed anxiety, which shuts out the very 
thing we are trying to bring about, and so pre¬ 
vents its manifestation. 

This way of holding with intensity to a 
thought, be it mental argument for healing or 
looking to God for material supply, recognizing 
that we ourselves have power by such firmness 
of thought to bring what we want into mani¬ 
festation, is one way of obtaining results, but it 
is a hard way. We do thus give out what is 
within us, and it is helpful so far as it goes; but 
by some mental law, this intensity of thought 
seems to cut off our consciousness from the 
Fountainhead, thus preventing inflow and re- 


Trusting and Resting 


89 


newal therefrom. Hence, the quick exhaus¬ 
tion and burdened feeling. 

We need to rise above this state of tension, 
to one of living trust. There is such a thing as 
an indolent shifting of our responsibility upon 
an outside God, which means laziness, and 
which never brings anything into manifestation. 
But there is also a state of trustful passivity, 
which we must enter into to do the highest 
work. 

There are some things which we are to do 
ourselves, but there are others which God does 
not expect us to do. (When I speak of our¬ 
selves as something apart from God, I simply 
mean our conscious selves. We are always one 
with God, but we do not always realize it con¬ 
sciously. I speak of ourselves as the conscious 
part of us.) They are His part, and our great¬ 
est trouble lies in our trying to do God’s part, 
just because we have not learned how to trust 
Him to do it. We are, with our conscious 
thought, to speak the words of life, of truth, of 
abundant supply, and we are to act as though 
the words were true; but the “bringing it to 
pass’’ is the work of a Power that is higher than 


90 


Miscellaneous Writings 


we; a Presence which we do not see with these 
mortal eyes, but which is omnipotent, and 
which will always rush to our rescue when we 
trust it. 

From the smallest thing of our everyday life 
to the rolling away of the largest stone of dif¬ 
ficulty from our path, this Presence will come 
in to deliver us. But its working depends upon 
our trusting; and trusting means getting still 
inside. 

In this effort of ours to bring into manifes¬ 
tation the good which we know belongs to 
every child of God, it is when we get beyond 
the point where we try to do it all ourselves, 
and let God do His part, that we get the de¬ 
sires of our heart. 

After we have done our part faithfully, 
earnestly, we are told to “stand still, and see 
the salvation of God which He will work for 
you.’* “The Lord shall fight for you, and ye 
shall hold your peace.’’ See the conditions 
here imposed. This invisible Presence will re¬ 
move the big difficulties, which look to your 
mortal vision almost insurmountable, from your 
path, only on condition that you stand still 


Trusting and Resting 


91 


The Lord shall fight for you if pe hold your 
peace. But there is nowhere any such promise 
of deliverance for you while you preserve a 
state of flutter within. Either one—this state 
of internal unrest, or a forced external quiet, 
which simply means compressed anxiety— 
completely prevents this invisible Omnipotent 
Force from doing one thing for your deliver¬ 
ance. It must be peace, peace; possess your 
soul in peace, and let God work. 

Marvelous have been the manifestations of 
this Power in the writer’s life when the “bring¬ 
ing to pass” has been left entirely to it. Ask 
not, then, when or how or why. That implies 
doubt. Only “rest in the Lord, and wait pa¬ 
tiently for Him.” 

When, in the reign of Jehoshaphat, king of 
Judah, the Ammonites, Moabites and others, 
a great multitude, came against the king in 
battle, he in great fear called the people to¬ 
gether, and they sought counsel of the Lord 
what to do, saying: “We have no might 
against this great multitude that cometh against 
us; neither know we what to do; but our eyes 
are upon Thee.” Then the Spirit of the Lord 


92 


Miscellaneous Writings 


came upon Jahaziel, and he said: “Hearken 
ye, all Judah, Thus saith the Lord unto you: 
Be not afraid nor dismayed by reason of this 
great multitude; for the battle is not yours, but 
God*s. O Judah, fear not; but tomorrow go 
out against them, for the Lord will be with 
you. Ye shall not need to fight this battle; set 
yourselves, stand ye still, and see the salvation 
of the Lord with you.” 

My friend, this battle you are trying to fight 
is not yours, but God’s. You are trying to 
heal; you are trying to make God manifest as 
your supply; you are trying to hold vigorously 
to the law of good in that very trouble at home 
which the world knows not of, but which at 
times nearly overwhelms you. Be still. Let 
go. The battle is God’s, not yours; and be¬ 
cause it is God’s battle through you, God de¬ 
siring to mamifest through you, victory was on 
your side before ever the battle began (in your 
consciousness, for that is the only place there is 
any battle). Can you not calmly—aye, even 
with rejoicing—claim the victory right now, be¬ 
cause it is God’s battle? “Ye need no longer 
fight this battle,” but “stand ye still,” right 


Trusting and Resting 


93 


where you are today, in the struggle to over¬ 
come material things, and “see the salvation of 
the Lord with you.” 

Does some doubting Thomas say, “Yes, but 
I must have money today,” or, “I must have 
relief at once or this salvation will come too 
late to be of use; and besides I do not see 
how—”? Stop right there, dear friend. You 
do not have to see hotv. That is not your busi¬ 
ness. Your business is to “stand still” and 
proclaim, “It is done.” 

God said to Jehoshaphat, “Go out tomor¬ 
row against them;” that is, they were to do 
calmly, and in order, the external things which 
were in the present moment to do, but at the 
same time were to stand still, or be in a state, 
mentally, of trustful passivity^, and see God’s 
saving power. Jehoshaphat did not say, “But, 
Lord, I do not see how;” or, “Lord, I must 
have help right away or it will be too late, for 
already the enemy is on the road.” We read, 
“They rose early in the morning, and went out; 
and Jehoshaphat stood, and said. Hear me, O 
Judah. Believe in the Lord your God; so 
shall ye be established.” And then he ap- 


94 


Miscellaneous Writings 


pointed singers, who should go forth before the 
army, singing, “Praise the Lord; for His 
mercy endureth forever.” 

All this, and not yet any visible sign of the 
promised salvation of the Lord! Right into 
the very face of battle, against an army mighty 
in number, singing, “Praise the Lord!” 

Are you any nearer than this to the verge of 
the precipice, in this material condition you are 
trying to overcome? What did Jehoshaphat 
do? Did he begin to think or pray hard and 
forcibly ? Did he begin to send strong 
thoughts of defeat to the opposing army, and 
exhaust himself with his efforts to hold on to 
the thought until he should be delivered ? Did 
he begin to doubt in his heart? Not at all. 
He simply remembered that the battle was 
God’s and he had not anything to do with the 
fighting, but everything to do with the trusting. 
Further on we read: 

“And when they began to sing and to praise, 
the Lord set ambushments against the children 
of Ammon and Moab and Mount Seir, which 
had come against Judah; and they were 
smitten.” 


Trusting and Resting 


95 


It was only after they began to sing and to 
praise, that the Lord made the first visible move 
toward the manifestation of His promised sal¬ 
vation. It may be so with you. You may be 
at the very verge of apparent failure and the 
overthrow of your cherished principle. Your 
friends (?) are already beginning to speak dis¬ 
paragingly to you of your foolish trust (the 
things of God are always foolishness with 
men), saying, “You must do something in this 
matter.” Fear not. Just try to realize that the 
battle is God’s, through you; that because it is 
His battle, it has been victory from the start, 
and can never be anything else. Begin to sing, 
and praise Him for His deliverance; and as 
surely as you do this, giving no thought to the 
when or the how, the salvation of the Lord will 
be made visible, and the deliverance as real as 
it was in Jehoshaphat’s case, even to the gather¬ 
ing of unexpected “spoils” following. For this 
narrative of Judah’s king further says: 

“And when Judah came toward the watch- 
tower in the wilderness, they looked unto the 
multitude, and behold, they were dead bodies, 
fallen to the earth; and none escaped. And 


96 


Miscellaneous Writings 


when Jehoshaphat and his people came to take 
away the spoils, they found among them in 
abundance both riches and precious jewels, 
more than they could carry; and they were 
three days gathering the spoil, it was so much.” 

So God delivers when fully trusted—per¬ 
fectly, fully, even beyond anything we have 
asked or thought; adding good which we have 
never dreamed of, as though to give double as¬ 
surance of His favor and love to any who will 
trust Him. This is the “salvation of the Lord” 
when we “stand still.” 

We must learn that the time of help coming 
to us is not our part, but God’s. We do know 
that in all the accounts in Scripture of those 
who realized God’s special deliverance from 
their troubles—from Abraham going forth to 
sacrifice his son, down to when Jesus put out 
His hand to save the sinking and faithless 
Peter, and even after this in the experience of 
the Apostles—this invisible Power came to 
hand just at the right time always—never a 
moment too late. 

The promise is, “The Lord shall help her, 
and that right early;” or as the Hebrew reads. 


Trusting and Resting 


97 


“at the turning of the morning,” which means 
just the darkest moment before dawn. So if, 
in whatever matter you are trying to exercise 
trust in your Father, the way keeps growing 
darker and darker, and apparently the help 
goes further and further away instead of 
coming into sight, you just grow more peaceful 
and still than ever, and you may know that the 
moment of deliverance is growing nearer for 
you with every breath. 

In St. Mark’s account of that early morning 
visit of the women to the tomb of Jesus, when, 
bent on an errand of loving service, they forgot 
entirely the immense stone weighing several 
tons lying across their path, until they were al¬ 
most at their journey’s end, and then one ex¬ 
claimed in momentary dismay, “Who shall roll 
away for us this stone ?” he says: “When they 
looked, the stone was rolled away; for it was 
very great.” Isn’t that “for” full of meaning 
to us? The very greatness of the difficulty 
which made it impossible for human hand to 
remove it, was the more reason why it was 
done by this invisible Power. 

“Man’s extremity is God’s opportunity.” 


98 


Miscellaneous Writings 


The more we are cut off from human help the 
greater claim we can make on divine help. 
The more impossible a thing is to human or 
mortal power, the more at peace can we be 
when we look to Him for deliverance; for he 
has said, “My strength is made perfect in thy 
weakness.” And St. Paul, realizing that when 
he placed less confidence in the mortal he had 
more help from the Divine, said: “When I 
[the mortal] am weak, then am I strong.” 

Trusting means resting confidently. We 
are to rest confidently, saying, “God is my 
strength, God is my power, God is my assured 
victory. I will trust in Him, and He mil 
bring it to pass"' 

“They that trust in the Lord shall not be 
confounded. Blessed is he whose trust is in the 
God of Jacob.” 

“It is better to trust in the Lord [in this in¬ 
visible Presence] than to put confidence in 
princes.” 

“Thou wilt keep him in perfect peace whose 
mind is stayed on Thee, because he trusteth in 
Thee.” 


THE SPOKEN WORD 


'TUT'ITHOUT the Word was not any- 

W thing made that was made.” 

“In the beginning God created the heavens 
and the earth.” 

How? 

Listen: “The earth was without form and 
void; and darkness was upon the face of the 
deep. 

“And Cod said. Let there be light, and 
there was light. 

“And Cod said. Let there be a firmament 
. . . and it was so. 

“And Cod said. Let the waters under the 
heavens be gathered together unto one place, 
and let the dry land appear; and it was so. 

“And Cod said. Let the earth bring forth 
grass, . . . and it was so. 

“And Cod said. Let us make man in our 
image and after our likeness, . . . and it was 
§o” (Genesis 1). 

God, Infinite Power, might have thought 
99 


100 


Miscellaneous Writings 


about all these things till doomsday. He 
might have wished during an indefinite time 
that they were formed and made visible. 
Nothing would ever have been created in vis¬ 
ible form had there not been the Spoken Word 
put forth into this formless ether. It took the 
definite, positive “Let there be,” to bring forth 
order out of chaos, and to establish in visible 
results the thoughts and desires of even an in¬ 
finite, omnipotent Creator. 

To create is to bring into visibility; to form 
something where before there was nothing: to 
cause to exist or to take form that which before 
was without form and void. To exist (from 
ex, out from, and sistare, to stand) is to stand 
out. Being always is; existence (Latin, ex- 
istare, to stand forth, emerge, appear) is that 
which stands forth as a visible entity. 

God creates. Because man was created or 
brought into the visible universe in the image 
and likeness of God, he, spiritually, has like 
powers with God: he has this power of cre¬ 
ating, of bringing into visible form that which 
before did not exist. As God created by the 
Spoken Word, “without which was nothing 


The Spoken Word 


101 


made that was made,” so man can create by 
his Spoken Word. In fact, there is no other 
way under heaven to bring into existence the 
visible conditions and the things which we each 
want. 

Today it is agreed by all scientists—^material 
as well as spiritual—that there is but one uni¬ 
versal Substance out of which all things are 
made. That Substance is Divine Stuff which, 
though invisible and intangible, is lying all 
about us as is the atmosphere we breathe. 
This Divine Substance is without form and 
void, as is also this same physical atmosphere. 
It is waiting, forever waiting, for man to form 
it as he wills, by his Spoken Word. 

What is liquid air? It is compressed in¬ 
visibility, is it not? It is invisible, formless sub¬ 
stance pressed into form by a definite and con¬ 
tinued process until it becomes visible and tan¬ 
gible. This God Stuff, Divine Substance, is 
likewise subject to the pressure of man’s 
thought and word. 

There are three realms in the universe: the 
spiritual, the mental, or psychic, and the phys¬ 
ical, or material. These three, while in a way 


102 


Miscellaneous Writings 


distinct, are so blended into one that it is dif¬ 
ficult to know where one ends and the other 
begins. All created things have Spirit, soul 
and body. All things which we desire, al¬ 
ready are now in being in the spiritual or in¬ 
visible. But, as some one has said, “Thought 
and the Spoken Word stand between the In¬ 
visible and visible. By the action of these two 
—thought and the Spoken Word—is the In¬ 
visible made visible. 

When we desire anything—I use this word 
“anything” advisedly, for did not the Master in 
divine things say, “Whatsoever ye desire,” “If 
ye ask anything,” etc?—we must take our 
thought entirely off from the visible world and 
center it upon God. We begin, as God began 
in creation, by speaking out into this formless 
Substance all about us with faith and power, 
“Let there be so and so” (whatsoever we 
want). “Let it come forth into manifestation 
here and now. It does come forth by the 
power of my word. It is done; it is manifest,” 
etc. We continue this with vehemence a few 
moments, and then let go of it. This should 
be repeated with firmness and regularity, and 


The Spoken Word 


103 


with definite persistence at least morning and 
evening. Continue it, perfectly regardless of 
any evidence or want of evidence. Faith takes 
hold of the Substance of the things hoped for, 
and brings into evidence the things not seen. 

The moment one takes cognizance of cir¬ 
cumstances, that moment he lets go of Faith. 

Our spoken word first hammers the thing 
desired into shape. Our continued spoken 
word brings this shaped substance forth and 
clothes it with a visible body. The first action 
brings that which is desired forth from the 
formless toward the external as far as the psy¬ 
chic; the continued action brings it forth still 
further and clothes it with visible form or ma¬ 
terial body. 

This was forcibly illustrated to the writer a 
few years ago. A lady. Miss C., had been 
for days vigorously “speaking the word” out 
into the great universe of Substance, of some¬ 
thing she much desired. She had no confidante 
and recognized no human help. 

One day she wrote an ordinary business 
letter to a friend in the country. This friend, 
on receipt of the letter, immediately replied. 


104 


Miscellaneous Writings 


saying: “What is this strange thing about this 
letter of yours? When I took it from the post- 
office it had the appearance to me of being 
covered with so and so’* (the very thing which 
the writer had been shaping in the Invisible by 
her spoken word). “I opened the letter,’* she 
continued, “and for some minutes the opened 
letter took the form, to my sight, of a ‘horn of 
plenty,’ pouring out in unlimited quantity this 
same thing. Have I gone crazy, or what does 
it mean?’’ 

Do you not see? The Word spoken alone 
in the silence of her own room by Miss C. had 
shaped and brought forth toward the external 
as far as the psychic realm the thing desired. 
The vibrations of her thought had permeated, 
all unconsciously to herself, everything that 
she had touched. The friend, having some 
psychic power developed, saw plainly sur¬ 
rounding this letter the shape Miss C. had 
created, though it was yet quite invisible to 
the natural eye. It is needless to say that the 
continued Word very soon brought this shape 
forth another step into the visible world as a 


The Spoken Word 


105 


t 

solid manifestation of exactly what Miss C. 
desired. 

In this process, however, there are two con¬ 
ditions which must be carefully observed. One 
is, do not talk with any one about what you are 
doing. Talk scatters and wastes all this pre¬ 
cious Divine Substance; and what we want to 
do is to focus it. Much needless talk diffuses 
and wastes all of one’s power. One might as 
well pierce full of holes the boiler of a steam 
engine, letting the steam ooze at dozens of 
pores, and then expect any power in the engine 
to draw the train. It is impossible to both dif¬ 
fuse and focus at the same time. 

The other important condition to observe is 
to continue the Spoken Word. “Be not weary 
in well doing, for in due time ye shall reap, if 
ye faint not.” 


UNADULTERATED TRUTH 
HERE is a straight, white line of Abso- 



i lute Truth upon which each one must 
walk if he would have demonstration. The 
slightest swerving in either direction from this 
line results in nondemonstration, no matter how 
earnest or intense one may be. 

The line is this: There is only God; all 
seeming else is a lie. 

Whosoever is suffering today from sickness, 
poverty, failure—any kind of trouble—is be¬ 
lieving the lie. 

We talk largely about the Truth, and quote 
with ease and alacrity the words of the Master, 
“The Truth shall make you free.’* Free from 
what? Free from sickness, sorrow, weakness, 
fear, poverty. We claim to know the Truth, 
but the question to be driven right home is, are 
we free from these undesirable things? And 
if not, why not? 

Let us get right down to a good, hardpan, 
practical basis about this matter. 


Uadulterated Truth 


107 


We talk much about the omnipresence of 
God. In fact, this is one of the basic state¬ 
ments upon which rests the so-called New 
Thought. “God is omnipresent, omnipotent, 
omniscient.” When I was a child in spiritual 
things, I thought as a child and understood as a 
child. I believed that God was here, there and 
everywhere, within hailing distance of every 
human being, no matter whether under the sea 
or on the mountain top, in prison or outside, in 
the sick chamber or at the wedding feast. In 
any and all places He was so near that in an 
instant He could be summoned to help. To 
me this was God’s omnipresence. Then His 
omnipotence meant to me that while sickness 
and poverty, sorrow, the evil tongue of jeal¬ 
ousy or slander, etc., had great power to make 
one suffer, God had greater power. I believed 
that if He were called upon to help us He 
surely would do it, but it would be after a 
fierce and prolonged combat between the two 
powers of good and evil, or of God and 
trouble. 

I wonder if there are not others today whose 
real, innermost thoughts of God’s omnipres- 


108 


Miscellaneous Writings 


ence and omnipotence are much like this. 
Are you one of those who believe in God and 
—? God unJ—sickness? God and poverty ? 
God and something unpleasant in your life 
which you are daily trying to down by apply¬ 
ing a sort of plaster of formal statements of 
truth right over the sore place of your trouble, 
while at the same time you are giving in your 
own mind (if not also in your conversation) 
about equal power to the remedy and the dis¬ 
ease? While you remain in this category, let 
me tell you that you will never escape from 
your bondage, whatever it may be. 

Try for a moment to think what really is 
meant by Omnipresent Spirit, remembering at 
the same time that what applies to our bodies 
applies equally to every other form of human 
affairs or conditions. 

Each little atom of one’s physical body, 
taken separately, is completely filled, perme¬ 
ated by Spirit, Substance, Life. This must be 
true because there could be no external form to 
the atom without first the sub — stans^ that 
which stands under, or as the basis of all ma¬ 
terial things. The Spirit permeating each atom 


UADULTERATED TrUTH 


109 


is now, always has been and always will be 
absolutely perfect, because it is God, the only 
Life in the universe. These atoms are held to¬ 
gether each moment by the same Spirit. They 
work together in perfect harmony because the 
Spirit pervading them is one Spirit and not 
several spirits. Not one of these atoms can 
change into a diseased or imperfect atom, even 
for a moment; because if it did that would be 
one place where, for a time, there is lack of 
God, Perfect Life. And one place for one 
instant where there is lack of God breaks up 
the entire law of the omnipresence of God, 
which cannot be. 

Jesus said, “The Truth shall make you 
free,** but he prefaced this statement by the 
word, “Ye shall know the Truth.** It is, then, 
knowledge of the truth which sets free. The 
truth is, we are free now, but we do not know 
it. You may be the child of a king; but if you 
do not know it you may live in poverty and 
squalor all your life. We are all, today, this 
very hour, free from all sickness, because God, 
who is Perfect Life, unchangeable and inde¬ 
structible, abides within and fills completely full 


no 


Miscellaneous Writings 


every atom of these bodies. If God, Divine 
Substance, fills every part, every place and 
space as the atmosphere fills the room, there is 
certainly no lack of life in any part. Then if 
today we are manifesting sickness, it is because 
we have believed the lie about ourselves, and 
have gotten the results of the lie, that is, appar¬ 
ent lack of health, in our consciousness. 

All that is, is good, but lack of God in any 
part is not, that is, does not exist. Such a thing 
is a moral impossibility. 

Many earnest people are greatly puzzled 
right here. They are told that “there is no 
evil; all is good because all is God,” etc. 
When they find themselves or others suffering 
apparent pain, sickness, lack of money, etc., 
they are staggered in faith, and begin to say, 
“Surely this is not good; lack of health is not 
good, sin is not good, poverty is not good. 
What is this?” For an answer they are often 
told, “Oh, yes, this is good, for there is nothing 
but good (God) in the universe. This is un¬ 
ripe good, like the green apple.” 

Now the truth is that all which is not good 
(God) is no thing. It simply is not. It is the 


Uadulterated Truth 


111 


lie, and has only to be definitely characterized 
as such in order to disappear. What is the 
wild beast that sits on your chest with such 
overwhelming weight when you have night¬ 
mare? Is it “unripe good”? Is it something 
that after a few days or weeks of right thoughts 
you can manipulate into good? Not at all. 
From beginning to end it is nothing, no thing— 
but a vagary, a deception of the mortal brain 
and senses. Had it at any time any sort of 
reality whatever? Surely not. It is all a lie, 
which at the time seems so real that it requires 
almost superhuman efforts to throw it off, even 
after you realize that it is only a nightmare. 

“There is but one God, the Father, of n?hom 
are all things,” said Paul (I Cor. 8:6). And 
again, “For of Him and through Him and to 
Him are all things” (Rom. 11 :36). 

If God, then, is the Substance of all things 
visible and invisible, and is omnipresent, there 
is no such a thing as lack of God or lack of 
Substance in any place or space in this universe. 
Sickness would be lack of Life in some part of 
the body. Impossible. Poverty would be 
lack of Substance in the circumstances. Im- 


112 


Miscellaneous Writings 


possible. Foolishness, ignorance, insanity, 
would be lack of God, Divine Mind, Omnis¬ 
cience in man. Impossible. 

Do you not see, then, how all these negatives 
are utter nothingness, not true, the lie? And 
how, instead of recognizing them as something 
to be overcome, we should put them at once 
and at all times into their real place of nothing¬ 
ness? 

Let us go back to our straight, white line of 
absolute Truth. There is only God. All 
that is not God is no thing, that is, has no ex¬ 
istence—is simply the nightmare. If we walk 
on this white line where we refuse to see or 
acknowledge anything but God, then all else 
disappears. In dealing with the everyday 
problems of life, we will succeed in becoming 
free just in proportion as we cease absolutely 
to parley with apparent evils as though they 
were entities. We cannot afford to spend a 
moment’s time agreeing with their claim, for 
if we do, we ourselves will be the overcome in¬ 
stead of the overcomers. We must rise to the 
highest, most sweeping statements of Truth 
that we know. Our great statement must be. 


Uadulterated Truth 


113 


“There is only God. Whatever is not God 
(good) is a lie.” And this lie must be in¬ 
stantly and constantly crushed on the head as a 
viper the moment it appears in our mentality. 
Hit the hydra-headed monster (the lie) in¬ 
stantly it appears, with the positive statement, 
“You are a lie. Get to where you belong. 
There is no truth in you. There is only God, 
and God is fullness of good, life, joy, peace, 
now and forever.” 

The absolute Truth is, there is no lack any¬ 
where, but an overflowing abundance of every 
kind of good which man can possibly desire or 
conceive of. Stop believing the lie. Stop 
speaking it. Speak the Truth. It is the spoken 
Truth that makes manifest. 

In the domain of Spirit there is neither time 
nor space. What is to be already is, and must 
be spoken into visibility. Practice thinking 
and realizing Omnipresence, that is, practice 
realizing that all good that you desire is here 
now—all present—^it is not apart from you, 
requiring time to bring it to you. There is no 
time or space. 

There is not God and —a body. 


114 


Miscellaneous Writings 


There is not God and —circumstance. 

There is not God and —any sort of trouble. 

There is only God, through and through 
and through all things, in our bodies, in our 
seemingly empty purses, in all our circum¬ 
stances, just waiting as Invisible Substance for 
us to recognize and acknowledge Him, and 
Him only, in order to become visible. All 
else is a lie. 

God is. 

God is all 

God is manifest, because there is nothing 
else to manifest. 


ONENESS WITH GOD 


Prayer that craves a particular comnioclity—any¬ 
thing less than all good, is vicious. Prayer is the con¬ 
templation of the facts of life from the highest point 
of view. It is the soliloquy of a beholding and jubi¬ 
lant soul. It is the Spirit of God pronouncing his 
works good. But prayer as a means to effect a 
private end is theft and meanness. It supposes dual¬ 
ism and not unity in nature and consciousness. As 
soon as man is [consciously] at one with God he will 
not beg.— Emerson. 

T rue prayer, then, is just a continual rec¬ 
ognition and thanksgiving that All is 
good, and All-Good is ours now as much as it 
ever can be. Oh, when will our faith become 
strong and steadfast enough to take possession 
of our inheritance here? The Israelites entered 
not into the promised land because of their un¬ 
belief. Their inheritance was real and was 
awaiting them then and there; but it could not 
do them any good nor give any enjoyment until 
they first took hold of it by faith, after which, 

and as a result of which, would have come the 

115 


116 


Miscellaneous Writings 


reality. It is this taking by faith first that 
brings anything into actuality or visibility. 

Why will these mortal minds of ours forever 
postpone the acceptance of All-Good as our 
rightful inheritance for this life? The heir of 
material wealth must claim his inheritance be¬ 
fore he can possibly come into its possession or 
use. So long as he rejects it, he is as poor as 
though nothing had been provided for him. 
All things are ours now—fullness of love, of 
life, of wisdom, of power—aye, more than 
these, fullness of All-Good, which means 
abundance of all things material as well as 
spiritual. “Every good gift and every perfect 
gift is from above, and cometh down from the 
Father of lights, with whom there is no vari¬ 
ableness, neither shadow of turning.** 

Thank God, some of his children are ceasing 
to look at the things of God from the objective 
standpoint, and are learning to contemplate the 
facts of life from the subjective, or higher side 
—even pronouncing all things good, as God 
does, until everything else but the thought of 
good drops out of mind, and only the good is 
manifest. 


Oneness With God 


117 


Oh, how marvelous are these little glimpses 
we are from time to time obtaining of things as 
God sees them! To what high points of privi¬ 
lege are we, His Children, being lifted in these 
latter days, that it is possible for us to see things 
from the standpoint of Pure Intelligence, Per¬ 
fect Wisdom? “Verily, I say unto you, that 
many prophets and righteous men have desired 
to see those things which ye see, and have not 
seen them.” 

One instant’s view of the facts of life from 
the subjective side (God’s side) makes all our 
carnal aspirations and struggles, all our ambi¬ 
tions, all our boasted wisdom and pride sink 
into utter nothingness; and we see instead, “the 
wisdom of men but foolishness with God.” 
All other objects in life fade into insignificance 
beside the one of getting more and more into 
conscious oneness with the Father, where, at 
all times, we shall pray the true prayer of re¬ 
joicing and thanksgiving that AlVCood is the 
only Teal thing in the universe. When we 
come into perfect recognition of unity instead 
of duality, then indeed shall we know prayer 
to be but the “soliloquy of a beholding and 


118 


Miscellaneous Writings 


jubilant soul,” and we shall cease forever to 
pray the prayer as a means to effect a private 
end, which is theft and meanness. 

The nearer, I say, we approach to God, and 
the more we grow into the realization of our 
true relationship to Him, our Father, the surer 
are all personalities, all divisions to be lost sight 
of, and our oneness with all men and women 
becomes so vivid and real to us that a prayer 
for “private ends” becomes impossible to us. 
All desires of the little self are merged in the 
desire for universal good, because we recognize 
but one in the universe and we a part of that 
one. 

Now comes the question: How can we 
most quickly and most surely attain this con¬ 
scious oneness with the Father, which shall en¬ 
able us to see things as He sees them—all 
good? 

And instantly flashes over the wires of in¬ 
tuition, out from the stillness of the Invisible, a 
voice saying, “O return ye unto God.” Re¬ 
turn, turn back away from the mortal, away 
from people, from human ways; turn 


Oneness With God 


119 


and look unto me, ye people, saith the Lord 
your God.” 

Seek the light from the interior, not from 
external sources. Why always seek to inter¬ 
pose human help between our soul and God? 
Emerson again says: “The relations of the 
soul to the Divine Spirit are so pure that it is 
profane to interpose helps. . . . Whenever a 
mind is simple and receives Divine Wisdom, 
then old things pass away—means, teachers, 
texts, temples, fall.” 

“Let us not roam, let us stay at home with 
the Cause.” 

Constant reading, discussions, interchange of 
opinions are all external ways of reaching the 
truth from the intellectual side. These are a 
way, but “/ am the way, the truth and the 
life,” spake the voice of the Father through the 
Nazarene. “The anointing ye have received 
abideth in you, and ye need not that any man 
teach you.” “The Spirit of truth which dwell- 
eth in you shall lead you into all truth, and 
shall show you things to come.” 

Oh, when will we cease this running to and 


120 


Miscellaneous Writings 


fro, seeking truth, and learn to “be still, and 
know that I am God”? 

In order that we may hear this inner Voice 
and may receive this highest form of teaching, 
which alone can open the eyes of our spiritual 
understanding, this mortal self must cease its 
clamoring even for truth; this human intellect 
must become absolutely still, forgetting to 
argue or discuss. The Father can only lead 
into all Truth when we listen to hear what He 
will say—not to what others will say. We 
must learn to listen—not anxiously and with 
strained ears, but expectantly, patiently, trust¬ 
ingly. We must learn how to rvait upon God, 
in the attitude of “Speak, Lord, for thy serv¬ 
ant heareth,” if we would know truth. 

Jesus said, “Except ye become as little chil¬ 
dren,” that is, teachable and trusting—“ye can¬ 
not enter into the kingdom of heaven,” or the 
kingdom of understanding of Truth. And 
again he said, “Father, I thank thee that thou 
hast hidden these things from the wise [or in¬ 
tellectual] , and revealed them unto babes.” 

We must put aside all preconceived opinions 
of the truth, either our own or any other per- 


Oneness With God 


121 


son’s, and with receptive souls opened toward 
the source of all light, say continually, “Lord, 
teach me.’’ We must become as babes in hu¬ 
man wisdom before we Ccin enter into the deep 
things of God. 

But believe me, the revelations which the 
Spirit of Truth will make to you when you 
have withdrawn from all outside sources and 
learned to listen to the voice in your own soul, 
will be such as to make you —^no longer 

believe—your oneness with the Father and 
with all His children. They will be such as to 
fill you with great joy. “These things have I 
spoken unto you, that my joy might remain in 
you, and that your joy might be full.’’ 

The great Soul of the Universe has chosen 
you and me through whom to manifest itself. 
“Ye have not chosen me, but I have chosen 
you.’’ Shall we forever limit this manifestation 
by making ourselves into a little, narrow mold 
of personality which shall shape and size the 
Divine, or, worse still, shall we run here and 
there to borrow some measure our neighbor 
has made of himself and hold it as our measure 
under the great rushing waters of infinite Wis- 


122 


Miscellaneous Writings 


dom and Love, thereby saying: “This full is 
all I want; it is all there is to be had, all that 
thou art”? 

Away forever with such limitations, ye 
seekers of truth. 

We make His love too narrow 
With false limits of our own; 

And we magnify His strictness 
With a zeal He will not own. 

For the love of God is broader 
Than the measures of man’s mind; 

And the heart of the Eternal 
Is most wonderfully kind. 

Would you, then, know God, “whom to 
know aright is life eternal”? Go not abroad 
looking for the Divine. “Stay at home within 
thine own soul.” Seek there earnestly, calmly, 
trustfully, the Source of All Good. Know at 
once and forever that only therein will you 
find truth, and only thereby will you grow to 
be what you desire—self-centered, self-poised. 
Let go your little narrow thoughts of the Di¬ 
vine, cease to desire anything less than the ful¬ 
fillment of God’s will in you. His thoughts 
are higher than ours as the heavens are higher 


Oneness With God 


123 


than the earth. Let nothing short of the per¬ 
fect fulfillment of His thought in and through 
you satisfy you. 

Do you comprehend this in its fullness—the 
desire of infinite Love and pure Intelligence 
being fulfilled (or filled full) in you and me? 

Oh, how quickly and far recede the canker¬ 
ing cares of life, the frets and fumes, the mis¬ 
understandings and the being misunderstood! 
How sure we are when we have consciously— 
and by effort if need be—swept away all limi¬ 
tations of personal desire and are saying, 
“Here am I, infinite Father, thou great Foun¬ 
tainhead of All-Good. I have no desire. 
Thou art fulfilling th}) highest thoughts in me 
unhindered by my consciousness; thou art now 
pouring thyself through this organism into vis¬ 
ibility; thou art thinking thy thoughts through 
this intellect; thou art loving through this heart 
with thine own great tender Father-Mother 
love, which thinketh no evil, endureth all 
things, beareth all things, seeketh not her own; 
thou art manifesting thyself in thine own way 
through this organism unto the visible world.” 
I say, when we thus burst the bounds of per- 


124 


Miscellaneous Writings 


sonal desire and rise to a willingness that the 
Father’s will be done through us every moment, 
how sure we are of the fatherly care which 
shall clothe us with the beauty of the lilies and 
feed us as the birds of the air. Aye, with even 
a more lavish abundance of all good things 
than He gives to either of these, for “are ye not 
of more value than many sparrows?*’ 

Do you fear to break loose from teachers, 
from human helps? Fear not. Trust to the 
great and mighty Soul which is in you and is 
limitless behind you to manifest himself as truth 
to you and through you. There will be no 
failure, no mistake. Spend some hours daily 
alone with the Creator of the universe. In no 
other way will you ever come into the reali¬ 
zation you desire. Learn to sever yourself 
from those around you. Practice this, and 
soon you can be as much alone with God in the 
street or in a crowded room as you could in the 
wilds of a desert. A little book called, “The 
Practice of the Presence of God,’’ by Brother 
Lawrence, tells how he, for years, kept himself 
consciously in the very glory of Divine Pres¬ 
ence, even while at the most humble daily 


Oneness With God 


125 


tasks, by always keeping the thought, “I am in 
His presence.” All other things which were 
not divine in the man died out and dropped 
away, not because he fought them or resisted 
the uprising of the natural man, but because he 
persistently practiced the Presence (or thought 
of the Presence) of God, cmd in that Presence 
all other things melted away like snow before 
a spring sun. 

This is the only way of growth, of over¬ 
coming. It is letting “the same mind be in you 
which was also in Christ Jesus.” We do not 
have, by some supreme effort, to draw this 
mind into us, but simply to let it. Our part is 
to take the attitude consciously of receivings re¬ 
membering first to “enter the closet” of our 
own soul and “shut the door” on all thoughts 
but that of Divine Presence. 

Each individual soul has its own salvation 
to work out—that is, its own self to bring into 
visibility. This is not to be done by some in¬ 
tense superhuman effort, but by each one deal¬ 
ing directly with the Father. 

So long as any one clings to the skirts of an¬ 
other, just so long will the manifestation of the 


126 


Miscellaneous Writings 


real Sell—God—remain weak and limited. 
Wait only upon God for the light you desire. 
He will tell you how to act, what to do. Trust 
your own inspiration; act upon it, though all the 
world sit in judgment upon it, for when any 
soul puts aside selfish aims, and desires only to 
manifest the Highest, his life then becomes the 
Perfect One manifesting through him. 

When you learn to let God manifest Himself 
through you in His own way, it will not be like 
the manifestation through any one else. You 
will think and speak and do without previous 
thought or plan. You will be as new and sur¬ 
prising to yourself as to any one else. “For it 
is not you that speaketh, but the Spirit of your 
Father which speaketh in you.” 

Oh, what supreme tranquility we have when 
we are conscious that our thought is God’s 
thought through us; our act, our word, God’s 
act and word through us! We never stop to 
think of results; that is His care. We are 
quietly indifferent to criticism of lesser minds 
(mortal thought), for we know whom we 
have believed. We know that what we speak 
and do is right, though all the world be made 


Oneness With God 


127 


wrong thereby. “What I must do is all that 
concerns me—^not what people think,” says 
Emerson. Then God in you becomes a law 
unto you and you have no longer need of ex¬ 
ternal laws. God becomes wisdom unto you, 
ever revealing to your waiting soul more and 
more of Himself, giving you new and clear 
visions of truth, and indeed, “ye need not that 
any man teach you.” You have no longer use 
for external forms, which are but the limitations 
of truth and not truth itself. Then God—the 
Infallible—shall be unto you and through you 
unto others, not only Wisdom and Under¬ 
standing, hut Love and Life and the abun¬ 
dance of all things needful. 

Then shall you have at all times something 
new to give to others instead of looking to them 
to receive; for you will stand in the very store¬ 
house of All-Good with the Master of the 
house, that through you He may pass out freely 
the bread and water of Life to those who are 
still holding up their empty cups to some hu¬ 
man hand to be filled—not yet having learned 
to enter into all the fullness of Good for them¬ 
selves. 


128 


Miscellaneous Writings 


O believe me, ye who seek Truth, who seek 
life and health and satisfaction, it is nowhere 
to be found until you seek it directl}) from the 
Fountainhead who “giveth to all men liber¬ 
ally and upbraideth not.” 

Begin at once to put aside all things and 
people which you have hitherto interposed be¬ 
tween your own soul and the Great Cause of 
all things. 

Cease now and forever to lean on anything 
less than the Eternal. Nothing less can ever 
give you peace. 


The writings of H. Emilie Cad}) may be ordered 
from the Unity School of Christianity^ Tenth and 
Tracy Ave.y Kansas City, Missouri. 





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